Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be 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 manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto 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 many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit 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 individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. ââ it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
Father or the Son c. Now were it not that Hereticks cannot away with this doctrine they would easily admit of the phrases of speech But they therefore abandon the terms because they abhor the things and doctrine intimated and signified by them Hence we easily answer this their objection Obj. Words not extant in Scripture are not to be used in the Church But these names namely Essence Person and Trinity occurre not in Scripture therefore they may not be used in the Church Ans We expound the Major thus That which is not in Scripture neither concerning the bare words nor concerning the sense is be omitted But the names themselves of Essence Person and Trinity as concerning the things lively insinuated by them are extant in Scripture as hath been proved Again Terms not extant in Scripture are to be omitted if by sparing them the substance of the things themselves be not endangered But the drift and purpose of hereticks is no other but with the terms to abolish or at least deprave the doctrine of the Church Therefore they are to be retained to prevent their attempts Repl. But they breed contentions Answ This happeneth by accident by reason of contentious hereticks 6. How many persons there be of the Divinity or God-head Three persons are one God and one God is three persons IN one divine Essence are subsisting three Persons and those truly distinct one from another by their properties namely the Father the Son and the holy Ghost each of which three persons notwithstanding are one and the same God eternall infinite and most perfect in himselfe And these persons are consubstantiall co-eternall without any confounding of their properties and respects as also without any disparagement or inequality between them And That there are three persons each of which are that one true God Creatour of all things is proved 1. By testimonies of Scripture which are taken partly out of the old Testament and partly out of the new The old Testament yeeldeth us many testimonies Gen. 1.2 3. Exod. 3.2 The Spirit of the Lord moved upon the waters Then God said Let there be light The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush Acts 7.30 Steven calleth him The Angel of the Lord which is Christ the Son of God even that Angel of the great counsell The Spirit of the Lord God is upon me Isa 61.1 therefore hath he anointed me he hath sent mee to preach good tidings unto the poor to binde up the broken hearted Here the Spirit is discerned both from him that anointeth and from him that is anointed Hee is discerned also by his gifts because hee saith Upon mee that is dwelling in me sanctifying mee Therefore these be three diverse persons subsisting But yet there are both moe and more cleer testimonies in the new Testament Mat. 28.19 Teach all nations baptising them in the Name of the Father and the Son and the holy Ghost The Comforter which is the holy Ghost John 14.26 John 15.27 whom the Father will send in my name When the Comforter shall come whom I will send unto you from the Father even the Spirit of truth which proceedeth of the Father The grace of our Lord Jesus Christ 2 Cor. 13.13 and the love of God and the communion of the holy Ghost be with you all In this saying of the Apostle invocation is joyned with an application and distinction of the three persons By grace he meaneth the benefits of Christ by love the acceptation whereby God for his Sons sake doth receive us into favour by the communion of the holy Ghost his gifts which are common unto the godly There are three in heaven which beare record God saved us by the washing of the new birth 1 John 5.7 Tât 3.5 6. and by the renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Here he maketh three authours of our salvation Ephes 2.18 Gal. 4.6 Through him wee have an entrance unto the Father by one Spirit God hath sent forth the Spirit of his Son into our hearts Therefore it is one Spirit which the Father and the Son sendeth 2. The same is proved by those places of Scripture which give unto these three the Father the Son and the holy Ghost the name of Jehovah and the true God In like manner those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly and most plainly to the Son and the holy Ghost 3. Those places which attribute the same whole divine essence to the three and shew that the Son is the proper Son of the Father most truly begotten of him and the holy Ghost is the Spirit of the Father and the Son and that so proper and peculiar as that he is and proceedeth of God which is the Father and the Son The Son therefore and holy Ghost have the same and that whole essence of the Deity which the Father hath the Son hath it communicated of the Father by being born of him and the holy Ghost of the Father and the Son by proceeding from them 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature namely eternity immensity omnipotency c. 5. Those places which attribute to the three the same effects or works proper unto the Deity namely creation preservation and government of the world as also miracles and the salvation of the Church 6. Those places which yeeld to the three equall honour and worship and such as agreeth to the true God alone By this consent therefore of the old and new Testament it is confirmed that one God is three persons truly distinct and those three persons are one God By this also we understand that it is truely said that the Father is other from the Son and the holy Ghost and the holy Ghost other from both but not truly that the Father is another thing from the Son and the Son another thing and the holy Ghost another thing for to be another thing betokeneth a diversity of essence to be other a diverse manner of existing or a distinction of persons Now the three distinct persons have not a diverse Deity but one and the same in number It followeth that we should demonstrate of each severall person of the Deity that they are true Subsistents against Samosatenus and Servetus that they are distinct against Arrius Eunomius and Macedonius lastly that they are of the same and not of only like essence against the same hereticks But of the person of the Father there is no controversie and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared 7. How the three persons of the God-head are distinguished HEre we are first to observe and consider Attributes common to
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â 29 Ephes 1.11 Hâb 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâlm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâd is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
concurre unto one person because they being united doe make one person or one subsistent incommunicable not sustained in another or of another The Father the Sonne and the holy Ghost are not united in person or personall properties because they have these not the same but distinct By this which hath been said it is manifest that the Union in nature and naturall perfections is an equality of properties and nature but the personall union is when two unlike natures are coupled so that each retaineth his naturall properties and operations whole and distinct but yet have both one and the same subsistence wholly or it is the joyning of two natures different in properties to constitute the substance of one individuall or person that is such a connexion or knitting of them together as they are one individuall subsisting by it selfe or the substance of one individuall But that in Christ the Vnion of the flesh with the Word is not essentiall Why the union of the flesh with the Word cannot be essentiall made in the nature or any essentiall property of the God head is shewed by these reasons 1. Of the God-head and flesh assumed there ariseth not any third Essence but each is and abideth an Essence so perfect and whole as neither especially the Divine as being in it selfe a person and simply void of all change cometh into the composition or compounding as we properly take this word of the other 2. If the Union of the flesh with the word were essentiall it would follow that the humanity once assumed and taken was equalled with the God-head in essentiall properties so by a consequent to be made of the same nature and essence with the Word So Vigilius sheweth Lib 4. The ancient heresies into which they fall who maintaine an Essentiall Union that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will have the essentiall properties of the God-head to be really communicated and common with the flesh so that the flesh should truly and really be and be called omnipotent omniscient and whatsoever else the God-head is they indeed howsoever in words they mightily stand against it hold this Union to be made in essential properties and in nature and both with Eutyches and Swenckfield they confound both natures and take away the difference between the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternity For albeit they say that they in their confusion or as themselves call it with their Master Swenckfield deifying and majesticall exaltation of the flesh doe retaine the substance of the flesh yet two substances having really the same and like perfections are two subsistents or persons of one nature as are two men and whatsoever other individuals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinity For there is one and the same essence in number of the divine person and the same essentiall properties Wherefore that which is united and equalled with one of these three according to essence must needs be also united and equalled with the rest Wherefore the Union of both natures in Christ is personall or according to the subsistence proper unto the Word both natures keeping and retaining in that Union their properties whole and unconfounded For the Word did not by uniting humane nature unto it make the same God-head or God and omnipotent immense and infinite but it took the manhood which retaineth still the properties belonging unto it and so did joyn and knit it unto it selfe as to be one person with it and the substance of one Christ Neither is it absurd that a thing which neither is made or is one with another in kind neither any Homogeneall part thereof should yet exist in the same subsistence with it or should subsist in it self wherwith it is united For a graffe hath his subsisting in a tree of another nature or kind The same is the subsistence both of the sprig ingraffed of the tree sustaining the sprig that is they are one and the same individuall tree yet have they and so doe reaine natures in properties most diverse The like reason is there in the two natures of Christ both subsisting in or of the same person of the Son Object The humane nature is united with the Word in person but not in nature Therefore the person is divorced and sundered from the nature Againe The person onely of the Sonne is united with the humane nature Therefore not the divine nature it selfe of the Word Answ In both these arguments is a fallacy 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 sound in faith either know not or are not willing to distinguish between these two phrases of speech To be united in nature and to be united to or with a nature when notwithstanding the difference is very great and most familiar and knowne unto the Schoolemen For To be united in nature is to be equalled that is to be made one essence or nature with another To be united to or with a nature is to be coupled and joyned therewith to one subsistence or personality Wherefore the flesh is united to or with the Word not in nature or in essentiall properties that is it is not made with the Word one essence neither made equall unto it in omnipotency wisdome and nature for so should the whole Trinity be incarnate Yet it is united to the omnipotencie wisdome nature and essence of God not simply but of God the Word Now this is nothing else than the flesh to be united to the person of the Sonne or to the Word in person which person is the very divine nature or essence omnipotent wise and whatsoever else is proper to the God-head But albeit the flesh taken or assumed is truly united both to the person and to the nature of the Word For the person is not any severall thing or really differing from the essence but is the essence it selfe yet is it well said that the flesh is united to the Word in person onely 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 union is the person only of the Word assuming and taking the flesh but not the God-head For the person onely is proper unto the Word the essence of the God-head is common to him and the same with the Father and the holy Ghost This is plainly taught by the sixth Toletan Councell Concil Tolet. 6. cap. 1. in these words in these words The Sonne onely took the humanity in singularity of person not in the unity of divine nature that is in that which is proper unto the
person not which is common to the Trinity And Rusticus in his Dialogue against the Acephalists Not God the Word by the divine nature but the divine nature by the person of God the Word is said to be united to the flesh And a little after Wherefore both God the Word and his nature is incarnate he by himselfe and in that he is in himselfe his nature not so but by the person God the Word then as touching himselfe is united to the flesh for he is made one person and one subsistence with the flesh but as touching his nature he is conjoyned rather than united because there remaine still two natures Wherefore either foule and shamefull is the folly or notorious the malice and slander of certaine smatterers that of this very Orthodoxall and sound position not of the Schoolemen onely but of Councels also and ancient Fathers viz. The flesh is united to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall union they inferre that by this meanes the divine nature of the Word is drawne away from the personall union But let them againe and againe look unto it lest by that their reall communicating of the essentiall properties of the God-head which are the very divine Essence common to the Sonne with the Father and the holy Ghost which communication they will have to be the personall union which they define by it they overthrow as well the eternall God-head of Christ man as also the manhood it selfe and withall plainly incarnate the whole Trinity That then one and the same Christ is and is called truly and really the very eternall God immense omnipotent Creatour and true naturall man finite weak subject to passion and sufferings and a creature the only cause is the unity of person subsisting in two natures perfect whole and really distinct divine humane For every individuall and person is denominated or named of the natures or forms and their properties and operations concurring or subsisting in it Wherefore seeing in the same individuall person of the Word doe truly subsist and belong to the substance of one Christ these two most divers natures unto one and the same Christ of which soever nature he be called doe agree and are affirmed of him all the attributes and properties both divine and humane but after a diverse manner For the attributes which agree to Christ in respect of the personall union 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 each nature whether the same be essentiall belonging to the essence of the thing or which necessarily follow and accompany it without which the nature cannot consist or accidentall which may be away and wanting without the destruction of the nature The essential properties and perfections of the God-head are To be eternall uncreate immense every where present not to be circumscribed in place omnipotent omniscient and the like which are the very essence of the God-head as also to create to give the holy Ghost to regenerate The essentiall attributes of the humanity are To have a soule understanding immortall and a body compounded of the elements consisting of skin bloud flesh bones veines and sinewes having a certaine and definite greatnesse figure proportion and collocation or locablenesse of parts and therefore to be circumscribed in one place to be solid visible palpable and such like These Christ retaineth for ever because without these nothing can be a humane nature The accidentall properties of the humanity are those infirmities which ensued upon sin which infirmities Christ together with the humane nature it selfe assumed and took without sin For he took the form of a servant which by his Resurrection and Ascension he laid down again 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 observed as touching the attributes or properties of both natures in Christ BOth natures and their properties are truly and really affirmed of the person and of themselves interchangeably in concrete terms or voyces yet so that the proper predicate which is proper unto 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 persons subsisting in two natures hath and retaineth for ever really the properties of both natures and also because one and the same person is signified by the concrete voyces of both natures And therefore one and the same man is living and corporeall according to diverse natures and the corporeall is living by the soule only and contrarily the living is corporeall by the body onely for both soule and body are of the substance and essence of the same man so likewise one and the same Christ is God eternall immense omnipotent according to the God-head onely is man the Virgins Son created finite infirme and did suffer according to his humanity onely so likewise God is man borne of a Virgin annointed with the holy Ghost and suffered according to the flesh And man is God eternall creatour omnipotent giveth the holy Ghost not according to the humane nature but according to the divine For the sense and meaning of these speeches is The person which is God Creatour of all things 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 be uttered in abstract or in concrete voyces cannot be affirmed of the other nature or forme truly and really The reason is Because the union 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 really exist neither can exist For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receive the properties of both natures Wherefore these kinds of speeches are false The God-head is the man-hood or man was conceived borne did suffer was dead and againe these The man-hood is the God-head or God is eternall immense uncircumscribed in place omnipotent giveth the holy Ghost doth regenerate For all these are no more true and to be admitted than those A soule is a body or corporeall mortall visible and a body is a soule or a spirit invisible immortall Object 1. The whole person of Christ is really omnipotent everywhere eternall c. The humanity and the God-head are the whole person of Christ Therefore both are really omnipotent every where eternall c. Answ This argument the Ubiquitaries who most of all ground upon it and often use it have borrowed from Swenkfieldians who commonly in their
Dr. DAVID PARRY In Witteberg An. 1592. a.d. Disputed the 23. of May IN WHICH The Orthodox Doctrine of the Person of JESUS CHRIST is asserted according to the rule of holy Scripture and the consent of pious Antiquity The Argument of HUNNIUS his Theses Of the hypostaticall Union THese positions of Hunnius have in their front and title honey cunningly couched but in the belly very gall The front extends almost to the 17. Thesis so far orthodoxally enough if you except the ambushes they confute the old Heresies by proving that Christ is a person God and Man consisting of two natures true and intire to wit the divine and the humane and that the Son of God the Word was made flesh not by conversion of the deity into flesh but by assumption of the divinity into God to which who freely and heartily subscribes not he is not Orthodox The belly swels with Ubiquitary poyson in the next Thesis to the 39. for he layeth certaine hypotheses or suppositions concerning the manner and force of the union as it were foundations of the future Disputation concerning the reall communication of the properties and of the omnipresence of his flesh which he paints with wonderfull Sophistry but all of them are false to wit That the whole Word did assume the whole flesh so that as the flesh is never without the Word so the Word is never without the flesh that is without the dimensions of the flesh that such an union is the dwelling of the whole fulnesse of the deity within the flesh that without the flesh the deity of the Word is no where that finally the flesh hath most eminently transcended all locality being in the illocall person of the Word and that it hath truly obtained an illocall manner of existing that is to be illocall in the union In the interim he cunningly conceales the definition and forme of the hypostaticall union which he ought first to have explained as being the head of the whole dispute and not delude people with a lying title But this he did lest the manifest falshood of the specificall difference should have weakened and shaken his cause before its time The taile againe shews the honey but hides the sting for he deduceth foure consectaries or corollaries 1. That the union should be defined by the true and solid communion 2. That the person of the Word be communicated and conferred upon the flesh ineffably 3. That the deity of the person of the Word or the whole fulnesse of the deity be communicated to the humanity 4. That finally under this plenitude of the whole deity the majesty of the properties of the Word be infallibly understood No Orthodox man will contradict these points if they be meant of the true union of the natures and communion of the properties in the concret but that both these and the precedent passages for the most part all of them are nothing else then treacherous subterfuges of Ubiquity even those that have but weake eyes may see and this in a briefe examination shall be shewed The Positions of Hunnius concerning the union I. Jesus Christ in the true knowledge of whom consisteth our eternall salvation is God and man that is a person subsisting of two natures to wit the divine and the humane The Animadversion How the person of Christ is made up of two natures Thus speake some of the Fathers and almost all the Schoole-men that the person of Christ doth consist is made up is constituted is compounded is made of two natures the divine and humane or of three substances the deity the soule and the body but so they explaine this that they neither make any confusion of natures nor any imperfection of the person of the Word before the Incarnation nor yet a quaternity of the persons in the divinity for they teach that diverse wayes one thing may be made up of two or three things One way is when of two or more things remaining entire and perfect one thing is made up as in those A thing is said diversly to be made up of more things the forme whereof is composition order or figure so a heape of wheat is made up of many graines and a City of many Citizens Another way is when one thing is made up of others which remaine not in their perfection but are changed as when a mixed body is made up of the elements Metheglen is made of water and honey The third way is when some third thing different specifically is made up of two imperfect things without mixture as of matter and forme as man is composed of the reasonable soule and the body None of these wayes is the person of Christ said to consist of two natures or properly composed of them for the hypostaticall union is not the confusion of the natures or onely an ordered disposition betweene themselves as was that Nestorian parastasis rather then hypostasis ãâã ãâã ãâã ãâã ãâã See Cassian l. 1. de Incar neither is it a permixtion for some of the Ancients improperly called it a mixtion neither is it a composition of matter and forme into one third thing which is neither of them for the Word is not the forme of the flesh nor is this the matter of the Word neither againe was the Word by assuming the flesh made a person or an other person which the 8. and 12. Thesis confesse The fourth way is when improperly and at large a thing is said to consist of many in which many things are put together and so at length they say in this sense that the person of Christ consisteth or is compounded of two natures whereas a composition in a large sense is the position of many things together for so they call the hypostaticall union a composition Wherefore to avoid errour they speake more warily and they say that the person of Christ subsisteth in two natures which phrase the Orthodox Writers retaine as being more proper although we thinke it not fit to contend about words with any who have a right opinion of the matter it selfe II. The divine nature and so this word God is not here taken absolutely for so the whole Trinity should be incarnate but relatively is understood the second person the onely begotten Son who in the bosome of the Father and with the Father is one and the same John 1. and 10. The Image of the invisible God Col. 1. The brightnesse of the Fathers glory and the character of his substance Heb. 1. God the Word John 1. The mighty God Isaiah 9. God blessed for ever Rom. 9. The Animadversion Damascen and the Ancients write that the divine nature assumed the flesh in one of the persons or in the person of the Word It is rightly said then that the divine nature in Christ is not to be understood absolutely as a nature but relatively as a person Therefore Thomas and the Schoole-men use rather to say that the person of the Word assumed the nature then
hypostaticall union may be called a composition to wit that by it the person of the Son of God before subsisting of one nature now subsisteth of two remaining in the interim perfect and simple in it selfe But not as if the person of the Word incarnate were made up of two natures or of a person and a nature neither of which that person is as man is made up of a reasonable soule and body but neither of these is man After the same manner the flesh may be said to belong to the integrity of the person of the Word incarnate not as a part integrating and completing an incomplete person but as a nature assumed into the hypostasis of the Word in which the same Word inhabiteth whole and entire corporally as it were in his Temple and exhibits himselfe as it were clothed with a garment or vaile to be seen and felt he being in himselfe invisible and unpalpable For so we see the Scripture speaks of that inhabitation of the Word in the flesh assumed John 2.21 Phil. 2.8 Hebr. 10.20 and so doe the Orthodox Fathers among the rest Austin Lib. 1. c. 21. de Trin. The Word saith hee was made flesh that is man yet not converted nor changed into that which was made but clothed with flesh that he might be seen of fleshly men in a fleshly manner Neither doth our Adversary speak otherwise when he saith Thes 18. that the whole Word was clothed and covered with flesh The Word clothed with flesh not accidentally but personally But let us not imagine that the flesh accidentally only and by way of an externall habit is super-added and joyned to the Word as a garment extrinsecally adheres to a man or accidentally and changeably which as Lombard witnesseth was the opinion of some for the flesh is so assumed into the most intimate and inward hypostasis of the Word that the union thereof with the Word is truly hypostaticall that is it hath the same subsistence with the Word These things being observed there will be no danger of fallacies for it will be easie out of the distinction and true explication of the phrase to destroy whatsoever the Adversary can hereafter alledge from thence for the omnipresence of the flesh For the entire and whole person of the Word incarnate is God and immense and omnipresent eternall also and begotten of the Father and illocall c. Although the flesh assumed into that person be not or is not made God nor immense nor omnipresent and much lesse eternall begot of the Father illocall c. For it will not follow saith Austin that whatsoever is in God must be every-where as God X. The person then of our Saviour consisteth not of one nature onely but of two coupled together immutably and without confusion so likewise indivisibly and without separation and so they meet together in one hypostasis according to the Canon of the Councell of Chalcedon The Animadversion The person of our Saviour consisteth of two natures not by the composition of one third of integrall parts or essentiall either as of matter and forme as this Doctor doth tacitely imply but onely by that way which was declared in the first and ninth Thesis ãâã ãâã ãâã ãâã ãâã c. for otherwise there would be a quaternity The words of the Canon of the Councell of Chalcedon sound thus The Son of God was manifested in two natures without confusion without conversion without division without separation the difference of the natures being no waies abolished by the union but rather the propriety of each nature meeting in one person or hypostasis is preserved That fiction then of our Adversary which followeth in the 36. Thesis is repugnant to this Canon to wit That the humanity in respect of the union hath most eminently transcended all localitie in the illocall Word and hath obtained an illocall way of subsisting For so the properties of both natures should not be preserved but confused for the flesh should lose its localitie in the illocall Word and consequently its circumscription dimensions quantity and substance Neither can it be in any case both locall and illocall for it is impossible that one and the same nature can be susceptible of contrary properties or affections together Theod. dial 2. Damasc l. 3. c. 3. l. 4. c. 19. as with Theodoret Damascen teacheth every-where XI Hence there is but one Lord Jesus Christ 1 Cor. 8. and in the two natures and nativities which are more then generically different there is but one onely Son in his eternall generation without a mother in his temporall nativity without a Father Hebr. 7. XII Neither did the Father from eternity beget one Son and Mary his mother another by a temporall birth and conception but that onely one Son of God and man The Animadversion As the Father begot not one Son from eternity and Mary another in time but the very same so there is not a different but the person of the Word before and after the Incarnation is the same in essence and number For the second person of the Trinitie was neither changed by the Incarnation nor was it multiplied or perfected therefore the younger Divines were well warned to take heed and rightly to understand the Adversaries phrase Thes 9. when he saith that the flesh belongs to the integrity of the Word incarnate and that the person of the Word incarnate was composed For it is very improper to say That the person of the Word is a part of the person of the Word incarnate because the person is not made a part of the person either of its owne or of anothers For if of its owne then the whole should be a part of it selfe if of anothers there would not be the same Son begot of his Father and borne of his mother and necessarily there will follow a multiplication and quaternity of the persons therefore Austin saith well Christ is one person of a double substance saith he Lib. 3. c. 10. cont Max. because he is God and man and yet neither God nor man can be called a part of this person otherwise God the Son of God before hee took the forme of a servant was not whole and he encreased when man was added to his divinity XIII As Gabriel said What shall be borne of thee shall be called holy and the Son of God Hence Elisabeth being full of the holy Ghost calls her the mother of her Lord. XIV By reason of this identity of the person or hypostasis the Word was said to be made flesh John 1. The branch of David Jehovah Jerem. 23. The Son of man Son of the living God Matth. 16. The second man the Lord from heaven 1 Cor. 15. And the second Adam made a quickning Spirit Ibid. XV. Now there is one Christ not by conversion of the Deity into flesh but by assumption of the humanity into God XVI Wherefore lest the phrase of the Evangelist The Word was made flesh
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiââlity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
all be Neither part of another Not the soule of man which though it be subsisting by it self intelligent and not sustained by another yet is it no person because as long as it is contained in the body it is part of man What difference between Essence and Person Hence appeareth the difference which is between the essence of God and the persons of the divine essence In the Church by the name of essence is understood that which God the eternall Father and Son and holy Ghost each of them are in themselves absolutely and is common to the three By the name of Person is signified that which each of these three are respectively or being compared one to the other or is that very being of God considered respectively to one and another and distinct by a proper and peculiar manner of being and subsisting from the others In a word Essence is the very being of God or the very eternall and one only Deity Person is the manner after which that being or essence of God is in each of these three or the proper and severall manners of each of their beings 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 diverse manner in God God the Father is that Being of himself not from another The Sonne also is the selfe same Beeing or Essence not from himselfe but from the Father The Holy Ghost likewise is the selfe same divine Beeing which the Father is and the Sonne not from himselfe but from the Father and the Sonne So then the Beeing or divine Essence of these three is one and the same in number Justin ãâã ãâã ãâã ãâã ãâã that is to âay One being but three manners of being but to be that is to have this one divine Essence from himselfe or to have it communicated unto him from another whether from one or from two noteth and is the manner of subsisting which manner is threefold each severally distinct to wit To be from himsefe To be begotten of another To proceed from others whence arise the three Persons which are signified by the name of the Trinity The summe of the difference between these two Essence and Person is The essence is absolute and communicable the person respective and incommunicable This may be made more manifest by exemplifying in a man It is one thing to be a man another thing to be a father or a son and yet one and the same is both a man and a father but he is a man absolutely or in himself or according to his own nature he is a father to another or in respect of another namely of his son Semblably it is one thing to be God another thing to be the Father or Son or holy Ghost and yet one and the same is both God and Father God in respect of himself or his own nature Father in respect of his Son Again The essence of a man who begetteth another is communicated to him who is begot but the person or individuall is not communicated for the begetter bringeth forth not himself but another distinct from himself the same essence notwithstanding being communicated unto him and no relative is his correlative or any part thereof Therefore the son is not the father nor the father the son although both be true man So in like sort the eternall Father hath by eternall generating communicated to the Son his essence but not his person that is he begot not the Father but the Son neither is the Father the Son or the Son the Father albeit each is true God God man communicate both their essences to another but their manâr of communicating is most different and is much to be observed Now although this be like in God and man that both do communicate to another not his person but his essence yet is there an exceeding dissimilitude in the manner whereby the divine essence being infinite and the humane being created and finite is communicated to another which dissimilitude is diligently to be observed For 1. In men in the father and the son the essence is as distinct as the persons themselves the father and the son are not only two persons but also two men distinct in essences so that the father is not that man which is the son But in God the persons are so distinct that yet the essence remaineth common one and the same and therefore there are not three Gods but the Son is the same God in number which is the Father and the Son 2. In persons created hee that begetteth and generateth doth not communicate his whole essence to him that is begotten for then he should cease to be a man but onely a part which being allotted and severed out of the essence of him that begetteth is conveyed or derived into him that is begotten and is made the essence of another individuall or person distinct from the essence of the individuall who begetteth But in uncreated persons hee that begetteth or inspireth communicateth his whole essence to him that is begotten or proceedeth or is inspired yet so that hee who communicateth doth retain the same and that whole The reason of both differences is that the essence of man as also of other creatures is finite and divisible but the Deity or essence of God the Creatour is infinite and indivisible and therefore the Deity may being the same and whole or entire be together both communicated and retained Wherefore the eternall Father and Son and holy Ghost are that one true God and yet the Father is not the Son or the holy Ghost neither is the holy Ghost the Son that is they are one God not three Gods but three persons subsisting in one God Why the difference of Essence and Person is to be held This difference of essence and person is therefore to be observed and held lest 1. The unity of the true God be distracted or 2. The distinction of the persons be taken away or 3. Another thing be understood by the name of Person then the truth of Gods word declareth Therefore these cautions are diligently to be regarded Person in the Deity no meer Relation That the word Person in this place doth not signifie only a relation or office as the Latines are wont to speak Principis personam tueri to defend the person of the Prince as of old Sabellius falsely taught much lesse doth it signifie the countenance or visible shape as in these dayes Servetus sported and trifled with the word Person representing the form or gesture of another such as is the person of a stage-player but it signifieth a thing subsistent truly distinct from others unto whom it hath a relation and respect by an incommunicable property that is it signifieth that which begetteth or which is begotten or which proceedeth not the office or dignity or degree of him that begetteth or is begotten or proceedeth
prophet from the beginning of the Church ãâã all cââââty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flââh to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâââ of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church âât of mankââde of which he may be heard invocated and worshipped Wherefore the Proâââ call function of Christ is There paâââââ Cââst ãâ¦ã 1. To open and declare unto Angels and men God and his ãâã which could not be knowne but by the Son and by speciall revelarââ ãâã The ââm which is in the bosome of the Father hee hath declared him The things thâ have heard of the Father Mâââ ãâã 5 ãâã 1â 6 10. those speake I to the world Likewise to refine and puââââ the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâcie and to furnish them with gifts necessary to their ministery He that is ãâ¦ã 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the ââsâome of God I will send them Prophets and Apostles c. I will give you a mouch ââa wisedome where against all your adversâries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. ãâã 24 4â 2 pheâ 5 â0 âââke 10.9 ãâã ââ 14 2â 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called ãâ¦ã not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâsting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ ãâ¦ã Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
servant for a witnesse of the things which should be spoken after But Christ is as the Sonne over his owne house John 17.2 As thou hast given him power over all flesh that he should give eternall life to all them that thou hast given him Therefore it is Christ who from the beginning of the world did reveale the will of God unto men appoint and ordain a ministery collect governe and save his Church wherefore he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth John 6.39 it is not to be doubted of that he hath alwaies been subsisting This is the Fathers will that of all which he hath given me I should lose nothing Wherefore hee saveth his Church and therefore hath alwayes been because the Church hath alwaies been saved and preserved To the eight Classe are those places referred 8. Classe The Angell spoken of in the Old Testament was Christ the Sonne of God Chap. 3.1 in which both the name and property of Jehovah are attributed unto the Angell who appeared in the Old Testament unto the Fathers and was the leader of the people whom to have been the Sonne of God Christ both the Church hath alwayes confessed and the Scripture doth witnesse it The Prophet Malachy hath a notable testimony Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seek shall speedily come to his temple even the messenger of the Covenant whom yee desire This speaketh Christ himselfe by the Prophet which is also confirmed by this argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Major is manifest for not the Father but Christ was looked for and he followed John Baptist The Minor is proved out of the text it selfe Behold I send my messenger and hee shall prepare the way before mee Wherefore Christ was before he tooke flesh because he sent his messenger and was also before he tooke flesh very God For he calleth flesh his temple to which hee saith he will come Flesh called the temple of God But none hath a temple builded in worship of him but God Therefore it is blasphemous to say that Christ was not before he tooke flesh Neither doth that hinder because he speaketh in the third person The Lord will come to his people For he sufficiently sheweth who that Lord is namely not the Father but the Son I the Lord who sent John before me and who am the messenger of the Covenant And further it may be that the Prophet doth not continue in makeing Christ speak but representeth the Father himselfe speaking of sending the Son Vnto the Son he saith O God thy throne is for ever and ever Christ Jesus is the Apostle and High Priest Psal 45.6 Heb. 1.8 3.3 13.8 Two reasons proâing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct
from the Father against Noetus and Sabellius and their Sectaries who would have the same to be the person of the Father and the Sonne and the holy Ghost which in respect of diverse functions and actions is now called the Father now the Sonne now the holy Ghost And therefore were they called Patripassians Also against Servetus who confounded the Sonne and the holy Ghost That the Word or Sonne of God is diverse and distinct from the Father and the holy Ghost not in office onely but also in subsistence and person is proved by foure arguments No one person can be both Father Son in respect of himselfe None is the same person with him whose sonne he is nor with him who proceedeth or floweth from him otherwise the same thing in one respect should be relative and correlative But the Word is the Son of the Father and from the Word the holy Ghost proceedeth and is given Therefore the Word is neither the Father nor the holy Ghost Christ another from the Father John 5.32 37. 9.16 5.19 14.16 Christ expresly calleth himselfe another from the Father and the holy Ghost There is another that beareth witnesse of mee namely the Father in the same Chapter My doctrine is not mine but his that sent mee The Son can doe nothing of himselfe save that hee seeth the Father doe I will pray the Father and he shall give you another Comforter Three persons expressed in Scripture 1 John 5.7 Gen. 1.26 Joh. 10.30 14.26 15.26 The Scripture doth plainly affirme that the Father the Sonne and the holy Ghost are three There are three which beare witnesse in the heaven the Father the Word and the Spirit and these three are one Let us make man in our image he doth not say I will make but Let us make I and my Father are one he doth not say am but are The Comforter which is the holy Ghost whom the Father will send in my Name hee shall teach you all things When the Comforter shall come whom I will send unto you from the Father even the spirit of truth which proceedeth of the Father hee shall testifie of mee Teach all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost The holy Ghost descended in the shape of a Dove the Son was baptised in Jordan and the Fathers voice was heard from heaven Mat. 28.19 Mat. 3.17 This is my beloved Sonne in whom I am well pleased The properties of the persons are diâtinct diverse The attributes of properties of the persons namely sending revealing and their offices are diverse The argument is this Whose properties are distinct they are in themselves distinct But the properties of the Father the Son and the holy Ghost are distinct Therefore the Sonne is neither the Father nor the holy Ghost The Minor is proved because the Son onely and not the Father or the holy Ghost was begotten of the Father conceived by the holy Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptised did suffer and died The Father of himself worketh by the Son Mat. 11. â9 The Son not of himselfe but of the Father by the holy Ghost the holy Ghost of the Father and of the Sonne No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne These wordes cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I As the Father knoweth me ãâã 14.13 so know I the Father The sense of these wordes cannot be this As I know me so I know me The Son of God therefore Christ is another from the Father and the holy Ghost THE THIRD CONCLUSION The Word is equall with the Father THat the Word or the Son of God Christ is no made God or inferiour to the Father or created of the Father before other things as Arius Eunomius Samosatenus Servetus and others the like Heretickes imagined but is by nature true and eternall God and equall unto the Father in God-head and in all essentiall perfections of the God-head is confirmed ãâ¦ã 16. ââ Cââ 2.9 By testimonies of Scripture We are in him that is true that is in his Son Jesus Christ. The same is very God and eternall life All things that the Father hath are mine In him dwelleth all the fulnesse of the God-head bodily As the Father hath life in himself so hath he given unto the Son also to have life in himselfe Joââ3 â Phââ ââ Who being in the forme of God thought it no robbery to be equall with God whatsoever things the Father doth the same things doth the Son also that all men should honour the Son ãâ¦ã as they honour the Father But the Father is to be honoured as God Therefore Christ is God equall in honour with the Father Christ ãâ¦ã God ãâ¦ã He that hath the whole essence of the God-head is necessarily equall with the Father But the Son of God hath the whole essence of the God-head communicated unto him for this because it is infinite is indivisible therefore the whole must needs be communicated unto whomsoever it is communicated Therefore the Word or Son of God is equall in all things with the eternall Father in the God-head The Minor is proved Generation or begetting is a communicating of the essence the Word was generated or begotten of the essence of the eternall Fatherâ because he is his Son proper naturall and only begotten Therefore the whole Deity was communicated unto the Word He hath the same properties of the God-head The Scripture giveth the same properties and perfections of divine nature unto the Son which it doth unto the Father as namely eternity omnipotency immensity omniscience the searching of the heart and reines He is eternall Prov. 8.25 John 1.1 John 3.13 Eph 3.17 For Before the mountaines were settled and before the hils was I begotten In the beginning was the Word He is immense or unmeasurable No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven That Christ may dwell in your hearts by faith He is omnipotent Whatsoever things the Father doth John 5.19 Phil. 3.21 Heb. 1.3 the same things doth the Son also According to the working whereby he is able to subdue all things unto himselfe Bearing up all things by his mighty word He is omniscient or of infinite wisedome knowing all things His name shall be called Counsellor Esay 9.6 Mat. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father but the Son c. He is the searcher of hearts But Jesus did not commit himself unto them John 2.24 25. because he knew them all And had no need that any should testifie of man for he knew what was in man Now we know that thou knowest all things He is the sanctifier of his Church
Son which agree to none else who are called gods and whereby God himself discerneth himself from other creatures and forged gods For unto whom the essentiall properties of any nature or essence doe truly and really agree unto him the essence it selfe must needs be given Object 1. Hee that hath all things of another is inferiour to him of whom hee hath them The Son hath all things of the Father Therefore he is inferiour unto the Father The Son hath all thing from the Father not by grace but by nature Ans The Major holdeth and is true of such an one as hath any thing by the grace and favour of the giver for he might not have it and therefore is by nature inferiour but it is false of him who hath all those things by his owne nature which he himselfe hath of whom he receiveth them For seeing he cannot but have them it cannot be that he should be inferiour or should have lesse than he of whom he receiveth them But the Son hath all things of the Father which the Father hath and that by nature and absolute necessity that is in such sort as that the Father cannot but communicate unto him all things which himselfe hath belonging to his divine Majesty John 5.26 John 17. â0 As the Father hath life in himself so likewise hath he given to the Son to have life in himself All mine are thine and thine are mine Therefore he is equall unto the Father in all things Obj. 2. Hee that doth whatsoever he doth by the will of another interposed and going before is inferiour unto him The Son willeth and doth all things by the will of his Father going before Therefore he is not equall unto the Father in vertue The Son doth all things with the content of the Father in like manner as the Father dignity and essence Ans The Son doth all things his Fathers will going before not in time and nature but in order of persons so that he willeth or doth nothing which the Father also willeth not and doth and whatsoever the Father willeth and doth the same also the Son willeth and doth likewise that is with equall authority and power Wherefore the society and order of the divine operations doth not take away but doth most of all settle and establish the equality of the Father and the Son as also of the holy Ghost THE FOURTH CONCLUSION The Word is consubstantiall with the Father THese three former Conclusions being declared and set down namely That the Son is subsisting or a person That hee is distinct from the Father That hee is equall with the Father the fourth is easily gotten and obtained against the New Arrians to wit That he is consubstantiall with the Father which is also in like maner to be understood 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 deed affirme when they frame and feigne three essences and spirits They grant that the Son is like-substantiall that is of like essence and nature with the Father which ââââdeed true but this is not enough For the words Consubstantiall and Like-substantiall differ For like-substantiall signifieth moe persons and like essences as three men are like-substantiall For they are both three persons and three essences of like nature that is agree in humane nature But consubstantiall signifieth one essence and moe persons Thus in the God-head is not like-substantiall ãâã ãâã ãâã ãâã ãâã because there are not three Gods but consubstantiall because there are three persons of one and the same divine essence For there is but one Jehovah that is one divine essence which is the same and is wholly in every of the three persons and therefore every of them are that one God besides which essence whatsoever is it is a creature not God The Father indeed is one person and the Son another person but the Father is not one God and the Son another John saith There are three which bear record in heaven but they are three persons not three Gods which bear this record We therefore hold against Arrius that Christ was not only like-substantiall but also consubstantiall with the Father that is hath the same individuall divine essence with the Father The Latine Church turneth the Greek word ãâã ãâã ãâã ãâã ãâã consubstantiall taking substance for essence It is therfore the same that co-essentiall that is of one and the same essence The arguments which shew the Father and the Son to be of one the same essence are these 1 Jehovah * Deut. 6.4 The English translations retain not the word Iehovah but use The Lord instead thereof which is the signification of Jehovah and therefore in effect all one Jerem. 23.6 Esay 25.9 Hag. 2.9 Zach. 2.8 Malac. 3.1 is but one essence or one God But the eternall Father and the Son co-eternall with the Father are that Jehovah Therefore these two are one essence and one God The Minor is proved 1. By those places of Scripture which call the Son Jehovah This is the name whereby they shall call him Jehovah or the Lord our righteousness The expected God and Saviour is called Jehovah But the Messias is the expected God and Saviour who in the same sense is called The Desire of all Nations Therefore the Messias is that Jehovah whereof the Prophet speaketh The Deliverer of the Church sent from Jehovah which is the Messias only is called Jehovah He is called Jehovah whose fore-runner was John Baptist But John Baptist was the fore-runner of the Messias or the Son of God Christ He therefore is called Jehovah Hitherto belong all the places in which are given to the Angel or Messenger of Jehovah both the name of Jehovah and the divine properties and honours But that Angel was the Son of God not the Father Therefore the Son is Jehovah Again the Minor is also hereof manifest Joel 2.31 Psal 68.18 Eph. 4.8 Psal 95.9 1 Cor. 10.9 Psal 97.7 Heb. 1.6 Psal 102.6 Heb. 1.10 Esay 8.14 28.16 Luke 2.34 Rom. 9.33 Esay 41.4 Rev. 1.17 21.6 for that what things in the Old Testament are spoken of Jehovah those in the New are referred unto Christ as He that ascended on High and gave gifts is Jehovah and the same is Christ Jehovah was tempted in the desart and the same is Christ He that is to be worshipped and is Creator of all things is Jehovah and the same is Christ The stone of offence The first and the last is Jehovah and the same is Christ Lastly the same is proved by those testimonies which attribute things that are proper to Jehovah unto Christ also as authour and effecter or worker of them 2. The true God is but one The Son is the true God equall with the eternall Father in God-head properties works and honour as hath bin before declared This same is
and only assisting the man Christ by his grace Object 1. In whom are two things which in themselves 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 eternity and the body and soule which being united make likewise a person Therefore in Christ are two persons Answ We deny that part of the Minor to wit That the body and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diverse from the person increate and eternall of the Word For albeit the humane nature in Christ compounded of a body and reasonable soule is an individuall and particular or singular substance as being from other individuals of the same nature distinguished by certain properties and accidents yet neither was it or is it a person of subsistence For 1. A person is that which is not only a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not sustained in or of any other but Christs humane nature now from the very first beginning thereof dependeth and is sustained by the person of the Word For it was at once both formed and assumed of the Word into unity of person and made proper unto the Word before and without which assumption or personall Union it neither was nor had been nor should be so that this Union being dissolved and loosed it must needs follow that this flesh and this soule should be brought to nothing Therefore Christs humane nature hath not any subsistence or person proper unto it selfe 2. It belongeth to the nature or definition of a person that it be an individuall 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 Repl. 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 substance of Christ and is after a sort a part of him as well as the humanity Therefore neither shall the Word be by this reason a person Answ That which is part onely of a person that is is so a part that besides of it selfe it is no person is no person or that which is a part of a person is not a person true it is not that person whose part it is Thus the Major proposition if it be understood simply or universally is false For a reasonable soule existing in the body is not a person but a part of a humane person which the soule together with the body doth make yet notwithstanding the same soule being loosed from the body 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 as are the Angels because it subsisteth our of the body by it selfe neither is a part of another So may it be said of the Word if it be construed aright and with indifferency 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 only God but also man and yet is in it selfe and by it selfe the perfect and whole person of the God head truly subsisting before the flesh was that is the onely begotten Sonne of God For this selfe fame person existing in it selfe from everlasting and remaining for ever most simple and uncompound is by the assuming of mans nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Union 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 and are so called also of many of the ancient Fathers which were sound in faith not that the flesh assumed 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 imperfect parts were made another perfect person of a certain third essence consubstantiall with neither of those two 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 divine nature onely doth now after the taking of the flesh subsist in two perfect natures divine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is said to be constituted of two natures divine and humane as it were of parts because these two are necessarily required and doe concurre to the absolving and accomplishing of the work of our redemption In this sense therefore both by ancient and later Divines and also by the Schoolemen are used well and without danger these phrases and speeches Christs person is compounded The two natures are as it were the parts of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man The two natures concurre or come together into one person and subsistence They make one hypostasis or subsistence Both natures belong and concurre to the substance of one Christ Both are of the substance of belong and concurre to the substance of one Christ Both are of the substance of Christ The humanity with the Word or contrary The divine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the Word and the flesh assumed as of substantiall parts doth one Christ consist By these and the like phrases of speech used of this mystery singular and surpassing all capacity of mans wit the Orthodoxall that is men of a right and sound judgement in points of faith will signifie and some way expresse this only That the two natures are so united and linked in that one person of Christ as that they exist wholly in that one person or subsistence which is perfect and whole proper to the Word from everlasting by nature and is whole made in time the person of humanity also now assumed and destitute of the proper personality thereof and this is made by grace of union so that the devine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truly and individually in the two natures Wherefore seeing the thing it selfe is cleere and agreed upon among them who are of right judgement and sound in faith we are not odiously to jarre about words especially sith that concerning these supernaturall things no words of humane speech can be found which may at all suffice for the expressing of them But as it is not well said The person took the
person Acts 28.25 Ephes 4.4 30. seeing God is a being but our goldinesse goodnesse godly motions and other divine affections cannot be called God Because hee is the authour of our baptisme Hee is a person because hee is the authour of our baptisme and wee are baptised in his name that is by his commandement and will But we are not baptised by the commandement and will of a dead thing or of a thing not existing neither are wee baptised in the name of the graces or gifts of God By his properties Because the properties of a person are attributed unto him as that hee teacheth that hee distributeth gifts even as hee will that he comforteth Luke 12.13 confirmeth ruleth reigneth likewise that he sendeth Apostles John 16.13 Luke 2.26 Acts 1.16 10.19 20.23 that he speaketh in the Apostles The holy Ghost shall teach you in the same houre what you ought to say So also he declareth the things to come The Spirit of truth will shew you the things to come Hee giveth prophecies of Simeons death of Judas the traitor of Peters journey to Cornelius of Pauls bands and afflictions which should betide him at Jerusalem of a falling away and of the deceivers in the last times of the meaning of the high priests entrance into the holiest of all 1 Tim. 4.1 Heb. 9.8 10.15 1 Pet. 1.11 Rom. 14.26 Acts 5.9 of the first tabernacle of the new covenant of Christs sufferings and his glory which should follow after them and such like he maketh request for us with sighs which cannot be uttered he crieth in our hearts Abba Father he is tempted by them who lie unto him he is a witnesse in heaven with the Father and the Son he commandeth and willeth that the Apostles be separated and lastly he appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living 1 Joh. 5.7 By his distinction from Gods gifts Because he is plainly dishinguished from the gifts and graces of God All these things worketh the self-same Spirit distributing to every man severally as he will There are diversities of gifts but the same Spirit Wherefore the gifts differ much from the Spirit it selfe Obj. The gift of God is not a person 1 Cor. 12.11 Ibid. ver 4. Acts 2.38 The holy Ghost is called the gift of God Therefore he is not a person Ans The Major is false if it be universally taken for the Son being given is the gift of God and yet is a person The holy Ghost is called the gift of God because he is sent from the Father and the Son John 15.26 I will send the comforter unto you from the Father Or we may answer He is called a gift in respect that he was sent and dwelleth in the hearts of the saints to whom he is given and is such a gift as worketh by his vertue and power the rest of his gifts and graces Now that to proceed signifieth to exist or to be from both I prove Because Paul calleth him the Spirit of God which is of God and in God Of God Because the Spirit floweth from the Father and the Son In God Therefore he is some-what of God himself Other spirits are not in God that is in the substance of God And what is in God that is the very essence of God II. That the holy Ghost is other that is distinct from the Father and the Son we prove against those who say He is the subsistent of the Father namely the Sabellians Four proofs that the holy Ghost is distinct from the Father and the Son Which we prove From his appellation or name From the very appellation in that he is called the Spirit of the Father and the Son For none is his own Spirit as none is his own Father and none is his own Son Therefore he is other from both Object That which is common to all the persons ought not to be distinguished and severed The name Spirit is common to all the three persons Therefore it ought not to be distinguished Ans This whole reason we grant if it be understood of the essence of the persons and not of their order of being and working for as he that breatheth and the breath it self differ so he that inspireth and the spirit are different he that proceedeth is one and he another from whom he proceedeth the third person of the God-head is one and the first or second another But the holy Ghost is said to be the third person of the God-head and this is 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 being because the holy Ghost hath his essence from the Father and the Son from both which he proceeded from everlasting as also he is the spirit 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 By expresse testimony of Scripture The holy Ghost is in expresse words called another I will pray the Father and hee shall give you another Comforter There are three which bear record in heaven the Father John 14.16 1 John 5.7 the Word and the holy Ghost and these three are one The holy Ghost therefore is a distinct person from the Father and the Son By his sending from the Father and the Son Hee is sent of the Father and the Son Therefore he is another from both for none is sent of himself One may come of his own will or of himself but none can be sent of himself John 15.26 14.26 I will send him unto you from the Father The Father sendeth him in my name By his distinct attributes from the Father and the Son The holy Ghost hath distinct attributes or properties personall from them The holy Ghost proceedeth only from the Father and the Son He alone appeared in the shape of a Dove in the likenesse of fire not the Father or the Son Christ is said to have been conceived not by the Father or the Son but by the holy Ghost that is by the immediate vertue and efficacy of the holy Ghost The holy Ghost shall come upon thee Luke 1 1â and the power of the most High shall over-shadow thee Wherefore he is another from the Father and the Son which is diligently to be observed for the adversaries hereof being convicted of the person of the holy Ghost grant that he is a subsistence but of the Father and thus they argue or reason Object The vertue and power of the Father is the Father himselfe The holy Ghost is called the vertue and power of the Father Therefore the holy Ghost is the Father himself Ans This reason is sophisticall because vertue is not taken for the same in the Major for which it is taken in
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â0 490 17 ââ 483 27 ââ 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
dead after they are consumed by wormes by the power of God which notwithstanding they beleeve But what we beleeve and determine concerning God must not be measured by the shallow capacitie of humane reason from which the nature of God is most distant but rather according to his divine will revealed in his word Now these testifie that the true and eternall God is but one in number and essence 1 Cor. 8.4 Deut. 6.4 Heare O Israel the Lord our God is one Lord to wit in essence For the name Jehovah in Hebrew is from being and properly signifieth essence or being Hee is also three in persons Father Son and holy Ghost Hebr. 12.2 For Christ who is the author and finisher of our faith being willing that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God commanded all to be baptised in the Name of the Father Son and holy Ghost as it were in the name and faith of one true God consisting of these three hypostases or persons For the Father is expresly called ãâã ãâã ãâã ãâã ãâã or divine person Heb. 1.3 Now such as is the Father such is the Son and such is the holy Ghost Article 4. Neither are we baptised but in the Name of the divine hypostasis or person the Son then is a divine hypostasis also and so is the holy Ghost And these three divine hypostases are one and the eternall God S. John did more cleerly expresse this mysterie of the Trinitie in unitie saying There are three that beare record in heaven the Father the Word and the holy Ghost 1 John 5.7 and these three are one He calls the Son the Word usually Now by these three witnesses in Heaven he understands either three Gods or three divine persons But not three Gods for God is one therefore the three divine persons are understood And he sayes that these three are one either in essence or in personalitie but not in personalitie for so they could not be three therefore in essence And for this cause he teacheth that these three are one God in their will and consent of witnessing It may be easily proved that this mysterie of the faith was not altogether unknowne to the Fathers of the Old Testament but not so cleerly manifest to all of them as now And it is no wonder seeing the full revelation both of this and of other mysteries were reserved for the ministry of the Son of God manifested in the flesh John 1.18 as the finisher of our faith by Johns testimony No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him What the enemies of the blessed Trinitie out of humane reason or out of Scripture maliciously depraved use to dispute against this doctrine shall be explained in the progresse of our disputation 4. Neither confounding As the Noetian Sabellian Patrispassian Hereticks did who as they held but one God so they would acknowledge but one person sometime of the Father sometime of the Son sometime of the holy Ghost using this reason for a principle at this day common to Jewes Mahumetans and Hereticks That of one individuall nature there can be but one hypostasis or person which indeed is true of a finite and created individuall nature but of the divine infinite uncreated nature it is false as divine Oracles doe evince 5. Nor dividing the essence As the Tritheits doe and have done multiplying the essence of God with the divine persons against Scripture ARTICLE III. 6. For there is one person of the Father another of the Son another of the holy Ghost 7. But the divinitie of the Father Son and holy Ghost is one the glory equall the majesty co-eternall The Declaration 6. FOr there is one The distinction of the persons that one is not the other but the Father is one the Son another and the holy Ghost another is evidently taught in Scripture John 5.32 There is another who beareth witnesse of mee and who sent mee even the Father he it is that hath testified of mee John 14.26 But the Comforter which is the holy Ghost whom the Father will send in my Name John 14.16 I will pray the Father and he shall give you another Comforter But how the persons are distinguished it followes in the eighth Article 7. But of the Father and of the Son Here the consubstantialitie and co-equalitie of the divine persons is asserted against Arians and Photinians according to Scripture John 10.30 I and my Father are one to wit in the divine essence and therefore in strength and power but in respect of the humane nature the Father and Son are not one John 5.7 And these three are one to wit in respect of the divinitie and therefore in the unitie of will and testimonie So we are baptised not in the names of three but in the name as of one true God John 5.18 and Joh. 10.33 The Jewes understood that Christ made himselfe equall with God but he did not equall himselfe with God in his humane nature for so they might truly have said that he had blasphemed but in the glory of his divinitie and divine operations John 16.15 All things that the Father hath are mine therefore that one and co-eternall majesty of the divinitie which the Father hath is also the Sons and likewise the holy Ghosts For the Father and Son neither are nor were from eternitie without the holy Ghost therefore of the three there is one divinitie an equall glory and co-eternall majestie ARTICLE IV. 8. Such as the Father is such is the Son and such is the holy Ghost the Father uncreate the Son uncreate and the holy Ghost uncreate the Father immense the Son immense and the holy Ghost immense the Father eternall the Son eternall and the holy Ghost eternall 9. And yet not three eternalls but one eternall as there are not three uncreated nor three incomprehensible but one uncreated and one incomprehensible The Declaration 8. SUch as the Father Here is declared the co-equalitie and consubstantialitie of the divine persons by the identitie of Gods essentiall attributes because as the Father so the Son and holy Ghost is uncreated immense eternall Of the Father no man doubts The Son is also uncreated because hee was in the beginning of the creation and he was God and all things were made by him John 1.1 3. and nothing was made without him which was made He is also immense Hebr. 1.2 because he makes his aboad with the Father and dwells in the hearts of all the faithfull John 14.23 Ephes 3.17 And He is with us alwaies even to the end of the world Likewise eternall Mat. 28.20 because before the foundation of the mountaines were laid before the hills he was borne Prov. 8.25 John 1.1 And he is Alpha and Omega the beginning and ending the first and the last Revel 1.8
union as it was assumed Nor can there be any true reason of that union which destroyeth the reason of the substance of flesh but that reason of the union which he feignes by a certaine contradiction destroyeth the reason of the substance because it makes that which is locall to be illocall that which hath dimensions to have no dimensions that which hath quantity to have no quantity a body to be no body and a substance no substance VII But he also assumed a soule for he said My soule is heavie unto the death Mat. 26. which also he breathed out on the Crosse Mat. 27. to wit an intelligent soule which after death should remaine and which might grow in wisdome in the time of his humiliation Luke 2. The Animadversion This Thesis is right opposed 1. To the errour of Apollinaris feigning that the Word assumed flesh without a soule and that hee himselfe was in stead of a soule See Ambrose de Incay l. 1. c. 7. 2. To that Papisticall fiction of such a perfection in Christs soule as from its creation was so replenished with knowledge and grace that it could not learne any knowledge or grow therein which it knew not before See Bellarm de Christo l. 4. c. 1 2 3 4. 3. To the folly of Ubiquitaries and of this teacher concerning the ubiquitie and omniscience of Christs humanity even from the moment of his conception and union for if Christ did truly breathe out his soule upon the Crosse there must needs be a truly locall separation of the soule and body in death therefore by no meanes could the soule or body then be every-where Or if then the soule or the body was in any wise every-where and if in any sort there was not made a true separation of both neither did Christ in some sort truly breathe out his soul that iâ he did not truly dye which is false notwithstanding then that is in that separation of the body and soule the humanity was not separated from the Word but inseparably the union of the natures remained in death For Christ then was not truly man although hee died according to his body but living according to his soule therefore it followes irrefragably 1. That by affirming the ubiquity of Christs body or soule or of both we must deny that Christ truly died 2. That ubiquity neither is the forme of the hypostaticall union nor the specificall difference of it which Smidlinus in the conference at Maulbrun Pag. 14. Lat. p. 9. Germ. affirmed and laboured for Nor is it the effect or consequence thereof which afterward Chemnitius devised to correct Smidlinus his opinion For the union remained not onely in death but also in the whole state of his humilitie without any reall transfusion of the ubiquity or any other of the divine properties into the flesh without which the Ubiquitaries cry out that Christ is no more God then Peter was Out of all which it is plaine that ubiquity by this Thesis cuts its owne throat For how can a dead body hanging on the Crosse and lying in the grave and yet not separated from the Word have an illocall-manner of subsisting Likewise if the soule which the Word assumed could in the time of humiliation encrease in wisdome as Luke 2. then doubtlesse from the womb it could not be omniscient although it subsisted in the Word VIII This humane nature of Christ is not required to the dignity of the person of the Word as it is simply the Word ãâã ãâã ãâã ãâã ãâã For the Word is a person of it selfe perfect and every way complete even from his eternall generation of the Father IX It belongs notwithstanding to the integrity of the Word incarnate or of Christ as be is Christ ãâã ãâã ãâã ãâã ãâã whose person after the Incarnation is compounded as the Ecclesiastick Writers doe witnesse The Animadversion If the flesh belong to the integrity of the person of the Word incarnate In the ninth Position there lies some deceit for he saith that the flesh belongs to the integrity of the Word incarnate that afterward hee may conclude the ubiquitie of the flesh when as the entire Word being incarnate is every-where But he cunningly saith that it belongs to the integrity of the Word incarnate but not to the integritie of the person of the Word incarnate lest hee should seem to conclude a quaternitie or make the Word one person and the Word incarnate another To the same purpose is it when he calls the person of the Word incarnate or of Christ ãâã ãâã ãâã ãâã ãâã compounded Now the orthodox Writers though they reject not simply these speeches for they themselves speak so without any feare of cavilling yet they warne us to understand them aright to wit in that sense as they were used by Ecclesiastick Writers to whose testimony our adversaries appeale lest wee should conclude that the hypostasis of the Word before its Incarnation was imperfect or that it is from some other hypostasis of the Word incarnate For so of necessity a quaternity must follow We must then stick to that which our adversary confesseth rightly Thes 8. that the Word is in it selfe altogether perfect and entire We must also hold what he acknowledgeth Thes 12. that there is not one Son begot of the Father from eternity and another conceived and begot of Mary in time but that there is one and the same For these being granted it is plaine that the Word and the Word incarnate are not two different persons but one and the same numericall hypostasis and that they differ not essentially but onely in some respect as Peter when he is clothed and when he is naked is one and the same person differing from it selfe not subjectively but accidentally Hence further it followes manifestly that nothing can be properly said to belong to the integrity of the Word incarnate which doth not also belong to the integrity of the person of the Word but to say this were to deny the perfection of the Word and to make a composition in God The Word incarnate is improperly a person created That the flesh then doth belong to the integrity of the person of the Word is to be so understood as the person is called compounded by Writers to wit not properly but improperly For on the first Thesis we shewed That the person of the Word incarnate is compounded made up constituted consisteth of two natures not as an heap of corne is made up of many graines a mixed body of elements Or as a living creature is compounded of a body and soule which are peculiar waies of composition Neither can they be attributed to the person of Christ unlesse many absurdities doe follow hence as Thomas shewes at length But the terme Composition is here taken in a large signification How the hypostaticall union is a composition for the position of divers things together in one which way soever it be for so the
be repugnant to wit The Word inhabiteth in the flesh and the Word is without the flesh which indeed are not repugnant by reason of the most simple immensity of the Word as is shewed The Argument of our Adversary directly concluding is this Where the Word is united to the flesh there it is not out of the flesh because the union is the inhabitation but the Word is every-where united to the flesh therefore it is no-where without the flesh But the Minor Proposition hath this ignoration of the Elenchus and trusts to a false definition for we will not yeeld him that the union is such an inhabitation as he fancies wherefore we deny the Major for wheresoever the Word is he inhabits all in the flesh and all without the narrownesse of the flesh filling heaven and earth with the immensity of his essence XXIV Especially because according to this opinion we must determine that the whole Word seeing he cannot be divided into parts in his whole personality and in the whole plenitude of the deity is in innumerable places without his humanity which were truly to draw in sunder through many places that most intrinsecall and altogether indistant union The Animadversion You sing over againe the same song To place the whole Word in his whole personality and in the whole fulnesse of the deity in innumerable places without his owne flesh is to distract in sunder the indistant union of the natures but to do this is a wicked thing therefore so must that We againe deny the Major for the union remaines indistant even when the whole Word without the narrownesse of the flesh fills all other things because by his most simple immensity neither all nor halfe of him seeing he is individed departs or is absent from his flesh neither is he pulled away or separated by any distance of place but he subsists so all within it that he is also all-present every-where without it whereas not another but the same and entire Word is within the flesh which is without it And this argument of pulling asunder the natures is very silly for it flowes from a false imagination that the Word existing without the flesh remaines not united to the flesh which is both most false and impossible for if it were any-where absent from its flesh it were not immense and if in any part onely it remained in the flesh it should be divided Therefore to feigne any distance betweene the natures is truly to feigne a Word having dimensions which our Adversary by cleering of himselfe sufficiently sheweth Some orthodox men untie this knot by distinguishing the personality and deity of the Word confessing that to be no-where out of his flesh seeing there is one personality of both but this they make all to exist within and without the flesh in that the essence of the Word is simply infinite But lest our Adversaries should cavill that so we do not make the personality equally infinite with the essence of the Word therefore we will wave this distinction We know that the personality and divinity of the Word differ not subjectively but onely in some respect when as then both are equally immense and most simple by the same reason it must necessarily follow that both subsist wholly in their flesh and wholly without the flesh and with the Father and holy Ghost fill heaven and earth XXV In the meane time out of our doctrine there doth not follow such a shutting up of the Word into the nature assumed as makes the person of the Word lose his infinity or become finite but from bence rather is inferred this perpetuall immanency inhabitation and incarnation we speake of which elevates the finite humanity into the infinite personality of the Son of God and consequently it makes that the Word is never absent from its flesh never distant from it ãâã ãâã ãâã ãâã ãâã and never subsisteth without it but that without distance as Damascen saith it is united with it and remaineth with it above all locality of this created world ineffably and still present The Animadversion Here he perceives that out of his immanency or inhabitation necessarily followes the inclusion and finity of the Word therefore he denies the sequell but in vaine for thus he is convinced What is so immanent in the finite flesh that it existeth no-where without it that must necessarily be shut up within the dimensions of the flesh and be finite as the flesh is finite But the Word is thus immanent in the flesh it is therefore shut up within the finite dimensions of the flesh which is absurd The Major is most true our Adversaries Minor is absurd there followes then an absurd conclusion He saith that the perpetuall immanency followes out of his doctrine rather but this is to beg the matter in question to inferre an immanency out of an immanency He saith A prodigious speech that the immanency elevateth the finite humanity into the infinite personality of the Son of God If he understood this Teratologie of the union of the flesh with the infinite hypostasis of the flesh retaining the properties thereof no orthodox man would reject it but the stile of truth is plaine whereas that of a lye is intricate such as this is For he doth not meane this of the union as he saith but of an ubiquitary diffusion of the flesh with the Word which orthodox Divines simply deny for the flesh can no more cast off her finity and dimensions then she can her very nature no not in the union it selfe Now if remaining finite she is elevated into an infinity that is is made infinite then sure it must be both at once finite and infinite quantitative and without quantity flesh and no flesh and what is this but to fancy an Vtopian Chimera Againe he saith by meanes of this immanency the Word is never absent no-where distant from his flesh but indeed this is effected not by the immanency which he feignes but by his most simple immensity for by this it is that the Word is all the same in his flesh and every-where without all He saith that by the meanes of this immanency the Word never subsisteth without the flesh but inseparably is united to it But againe he ascribes a false effect to an untrue cause and admits ignorationem elenchi for the inhabitation of the Word in the flesh which he by an ambiguous terme will rather call an immanency is not his inclusion or confining within the flesh that is within the dimensions of the flesh neither do these two To be without the flesh and To remaine inseparably united to the flesh destroy one another as was shewed but now Yet if both be not true together concerning the Word neither can he be immense nor can he be God Lastly in that he saith the flesh united to the Word or the Word to the flesh remaineth so above all locality of this created world it is either a vaine Teratologie or a false opinion
its power personally united and alwaies most present And in that fulnesse of the united Deity the assumed nature as Damascen saith hath an individable inseparable undis-jointed or in respect of place an indistant immanencie XXXVIII The same opinion is at large handled in both the Confessions of Master Luther and by the alledging of Luthers words in the breviate or forme of that agreement publickly received in those countries 't is plaine that it is approved by it The Animadversion Who will not cry out here With what knot shall I hold Proteus so often changing his countenance Who can here catch the Sophister I warrant you unskilfull men will grow amazed at such stupendious teratologies Hee saith that the masse of mankind is not assumed hither or thither to this or that place Monstrous speeches that not any place but the illocall hypostasis of the Son of God is the But or Terminus ad quem of the assumption That the flesh of our Saviour was transferred to be the Terminus of the assumption That it hath in a most high manner transcended all localitie That in the Word it hath obtained an illocall way of subsisting That the Word hath the assumed nature within the embracement of the whole fulnesse of the divine nature with it selfe within it selfe by it selfe in its power That the humane nature in the fulnesse of the united Deitie hath its immanencie undisjoynted Who ever spoke thus in the Church This is the black stuffe of the fish Sepia and the empty smoak of jugling tricks by which the simple doctrine of the Son of God is obscured and the foolish world is bewitched that living and seeing they see not nor feele such grosse lies ãâã ãâã ãâã ãâã ãâã This is a new and a treacherous way of speaking quite different from these briefe delineations of wholsome words in Scripture and in pious antiquitie concerning this mysterie by which the Sophister sufficiently if I am not deceived hath testified that this which he utters is a new and monstrous kind of doctrine For they that broach new doctrines do for the most part devise new phrases Now to the matter The Sophister in these Positions deviseth another false supposition by which hee may keep up the ubiquitie of the flesh That the flesh of our Saviour in the union of the Word is made illocall This hee endeavours to beat out of the Apostolicall terme of Assumption besprinkling some Schoole-termes But he maliciously depraves the words of Scripture and phrases of the Schoole-men For the assuming of Abrahams seed doth not signifie in Paul an exalting or transferring of mans nature into the illocalitie of the Son of God by which it is also made illocall but an individuall hypostaticall union with the Son of God the nature remaining entire and the true properties thereof because the flesh assumed is the flesh of the Son of God not out of the union but in the union not without the Word but in the Word both before and in his glory And the Son of God is our brother flesh of our flesh and bone of our bones in which communion of our flesh with the Son of God all Christian comfort and salvation consisteth So the Apostle himselfe in the precedent words explaines this assuming The Son of God is made partaker of flesh and bloud as the children are after the same manner He corrupteth also the Schoole-termes For they tell us that the Terminus ad quem of the assumption is not the nature but the person because as they say the union was made in the person not in the nature that is because by the union the two natures did not unite into one nature but into one person of the Son of God subsisting first in one now in two natures the divine and humane inconfused and entire But in no case doe they speak or agree with this Sophister that the flesh of our Saviour was transferred into the terme of the assumption that is into the illocall hypostasis of God that therein it might be illocall These are pestilent snares for so the Sophister may readily inferre that by the same way the flesh in the Word is God is immense is every-where But let us wipe away the painting and reduce this prodigious sophistry to a few points Thus then in briefe hee argues What is assumed into the illocall hypostasis of the Word that doth obtaine by this assumption an illocall manner of existence in the Word that is to be illocall The flesh of our Saviour was assumed into the illocall hypostasis of the Word Ergo the flesh of our Saviour hath obtained in the Word an illocall manner of existence that is to be illocall Hee proves the Major Thes 36. Because in God and in the hypostasis of God all thought of place and localitie ceaseth The Minor Thes 34. Because the illocall hypostasis of the Word is the terme of the assumption into which by the union the flesh is tranferred Also by the authority of Athanasius defining the hypostaticall union by the assuming of the humanitie into God Answ That here is sophistry is plaine by the manifest falshood of the Conclusion fighting against the whole Evangelicall history which testifieth that the humane nature of Christ assumed by the Word was alwaies locall The Major then is onely true of that which is assumed either by conversion into that locall hypostasis of the Word or by coequation with it but not of that which is assumed by such an hypostaticall union which leaveth and preserveth entire and inconfused the nature and properties of that which assumeth and of that which is assumed Now that in this sense and manner the flesh of our Saviour was assumed into the illocall hypostasis of the Son of God none but a Nestorian or Eutychian Heretick will deny So then here are foure termes in this Argument If the Sophister will not admit of a distinction and also will contend the Major to be true of that which is assumed by the hypostaticall union the proprieties being preserved wee deny it all as being most false For the hypostasis of the Word as it is illocall so also it is infinite eternall incorporeall begot of the Father incarnate by nature God neither for this is it true that whatsoever is assumed by such an hypostasis of the Word that must be also infinite eternall incorporeall begot of the Father incarnate and by nature God Secondly we deny also the consequence because it is a manifest fallacy of that which is not the cause as if it were the cause For the cause of the illocalitie of the flesh is feigned to be the assumption of the flesh into the illocall Word which cause is no cause For the Word assumed not the flesh by which or because it is illocall but by which or because it is the second person distinguished from the Father and holy Ghost The reason of this is firme and manifest which the Sophister by no inke of the Sepia
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Cââechismâl instructâoâ described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfââdians touching the point of the âfficacy of the Spirit by the ministiy of the word ãâã ãâã ãâã ãâã ãâã For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many
things of chusing Bishops and Deacons of widowes of women to be covered and to containe themselves in silence of not divorcing the husband if he be an Infidell of controversies between Christians But these men remember not that their authority is not equall unto the Apostles authority neither consider they that there is nothing in all these things appointed of Paul which is not agreeable to the rest of the Word of God contained in writing and that many of those things which they alledge are comprehended in the commandements of the Decalogue More trifling is it that they say the forme of Baptisme appointed by Christ was changed by the Apostles because it is read Acts 28.19 that they baptised in the Name of Jesus Christ. For in those places not the forme of Baptisme but the use is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches things offered to Idols bloud and that which was strangled is it lawfull for Councels and Bishops to make decrees and lawes to tie mens consciences For first here againe there must needs be retained a difference between the Apostles by whom God opened his will unto men whereupon they also say It seemeth good to the holy Ghost and to us and other Ministers of the Church who are tied unto the Apostles doctrine Further as concerning this decree of the Apostles they decreed nothing else then what the rule of charity commandeth which at all times would have that in things indifferent men should deale without offence Now if they urge that these ordinances are called necessary yet it doth not thereupon follow that the traditions of Bishops are necessary especially such as are the Bishops of Rome Then that necessity whereof the Apostles spake was neither to last continually neither did it bind consciences for feare of the wrath of God if these things were not observed but it dured but for a time for their infirmity who were converted from Judaisme to Christ or were to be converted 1 Cor. 10. as Paul doth at large teach To these they adde the examples of the Church 4 Object Present examples whom they say even from the Apostles to these very times to have beleeved and observed some things not onely not delivered in the Scripture but contrary to the Scripture They bring forth the selfe same decree of Jerusalem concerning things offered to Idols and bloud which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath been already said that that constitution was made not that it should last for ever but for a time for a certaine cause even for the infirmity of the Church which was gathered from among the Jewes 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 lye in it wherefore the abrogating of it is not contrary but doth very well agree with it To these also they reckon the observing of the Lords day We truly as we doe beleeve this to be an Apostolike tradition and perceive it to be profitable and a farre other manner of one then for the most part they are which they would faine thrust upon us under the Apostles name so we doe not put any worship of God to consist in this thing but know it to be left arbitrary unto the Church Even as it is said Let no man condemne you in respect of a holy day But they affirme also that some things not written are beleeved which yet to call to question wee our selves confesse to be unlawfull as That Infants are to be baptised That Christ descended into Hell Coloss â That the Sonne of God is consubstantiall unto the eternall Father But they are too impudent if they take unto themselves a licence of hatching new opinions because the Church for to expound the meaning of the Scripture useth somewhere words which are not extant in the Scripture But impious are they and blasphemous if they say the doctrine it selfe which the Church professeth in these words is not extant in the Scripture 5 Object The holy Ghost to teach the Church therefore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which are not delivered in the Scriptures as But the Comforter which is the holy Ghost whom the Father shall send in my name hee shall teach you all things And When the Spirit of truth shall come hee shall lead you into all truth But here they maliciously omit that which is added And shall bring all things to your remembrance which I have told you John 14.26 and 16.13 Againe Hee shall beare witnesse of mee Againe Hee will reprove the world of sinne of righteousnesse and of judgement Againe He shall glorifie mee for he shall receive of mine and shall shew it unto you For out of these it is manifest that the holy Ghost should speak nothing but that which was written in the Gospel and Christ himselfe had before time taught his Disciples so farre is it that he should bring any thing contrary to them For neither can he dissent from Christ nor from himself So also when they alledge that I will put my law in their inward parts Jerem. 31. 2 Cor. 3.3 and in their hearts I will write it And Yee are the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart they do not mark that the Spirit cannot speak in mens hearts contrary unto these things which be revealed in the Scripture neither would God write any other law in mens hearts but that which is already revealed 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 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 go about to build out of that place If you be otherwise minded God shall reveale even the same unto you Phil. 3.15 If therefore say they the Church thinke any thing different from the written word that proceedeth from the holy Ghost For the Apostle comforteth and confirmeth the godly that albeit they did not understand somewhat of that which there hee had written or were of any other judgement in it yet that hereafter they should be taught it of God and should know those things to be true which he had written When as therefore it is denied that the holy Ghost reveales any thing diverse from that which is written the rule and mastership of the Spirit in the Church is not taken away but the same Spirit is matched with himselfe that is with the rule of the
required therefore that our Mediatour should pay a sufficient punishment for us and in regard hereof be armed with the power of the God-head for the divels themselves are not able to sustain the weight of Gods wrath against sin much lesse should man be able to do it Repl. But all the divels and wicked men bear and sustain and are constrained to bear and sustain the everlasting wrath of God Ans They indeed bear the immeasurable wrath of God Wicked men and divels satisfie in never satisfying but so that they never satisfie Gods justice neither recover out of punishment for their punishment is extended to all eternity But it beseemed the Mediatour so to bear the burthen of Gods wrath that after he had satisfied for our sins he might shake off that burthen and take it away both from himself and from us Because of revealing Gods will unto us Our Mediatour must be God That he might reveal and make known unto us the secret will of God concerning the redemption of mankind whereof except he were God he could have no knowledge For no creature could at any time have searched out the bottomlesse depth thereof and conceived so intricate a mystery had not the Son of God displayed and laid it open unto us No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Because of giving the Spirit Our Mediatour must be God That he may give the holy Ghost by whom he may gather in one his Church be present with it in the world and bestow on us maintain and perfect in us the benefits purchased by his death remission of sins righteousnesse new obedience and life everlasting For it is not sufficient for our Mediatour to be made a sacrifice for us to break the bonds of death and make intercession with God for us but it is necessary also that he promise on our behalf that we shall imbrace the decree concerning our redemption by our Mediatour and cease at length to offend God through our sins which is the other part of the Covenant made between God and us and is performed by us that the Covenant may remain firme and ratified But this by reason of our corruption could be promised of no man in our behalfe except he have the power also of giving the holy Ghost by whom he might work in us to assent and to be more and more conformed to the image of God Now to give the holy Ghost and by him to regenerate our hearts and work forcibly in us faith conversion and salvation belongeth to God alone whose also is the Spirit Whom I will send you from the Father John 15.26 For only the Lord of nature is able to reforme nature Jerem. 23.6 Lastly it behooved the Messias to be the Lord our righteousnesse Object The party offended cannot be Mediatour Christ is the Mediatour Therefore he cannot be the party offended that is God Ans The Major proposition is true if the party offended be such a one as in whom there are not more persons But a most cleer testimony whereby are taught in few words those three former to wit that the mediatour is both true man Acts 20.28 and perfectly just and true God is extant when it is said God hath purchased the Church with his bloud for he is true man who sheddeth his own bloud Hee is perfectly just who sheddeth it for the redemption of others Hee is true God to whom both the name and properties of true God are given which is to be a Redeemer both by his merit and also by his efficacy and power and that of the Church that is the elect and chosen Quest 18. And who is that Mediatour which is together both very God a 1 Joh. 5.20 Rom. 9.5 Gal. 4.4 Isa 9.6 Jer. 23.6 Mal. 3.1 and a very b Luke 1.24 2.6 7. Rom. 1.3 9.5 Phil. 2.7 Heb. 2.14 16 17. 4.15 perfectly just man c Isa 53.9 11. Jer. 23.5 Luke 1.35 Joh. 8.46 Heb. 4.15 7.26 1 Pet. 1.19 2.22 3.18 Ans Even our Lord Jesus Christ d 1 Tim. 2.5 3.16 Maâth 1.23 Heb. 2.9 Luke 2.11 who is made to us of God wisdome righteousnesse sanctification and redemption e 1 Cor. 1.30 The Explication WHat kind of Mediatour is necessary for us hath already been declared The Mediatour was to be God yet not the Father nor the H. Ghost but the Son only Eight reasons hereof Now the question is of the person who is such a Mediatour This Mediatour therefore is Jesus Christ alone the Sonne of God manifested in the flesh which position is proved by these reasons 1. Our Mediatour must be true God as heretofore hath been evidently shewed But God the Father could not be Mediatour because he worketh not by himsefe and immediatly but mediatly by the Son and the holy Ghost Neither is he the messenger because he is sent of none but he sendeth the Mediatour Neither yet could God the holy Ghost be Mediatour because he was to be sent of the Mediatour into the hearts of the elect therefore necessarily the Son and he only was to be our Mediator 2. That which our Mediatour should impart unto us he must needs first have it himself But it belonged unto him to confer and bestow on us the right and title of the sons of God whence we were fallen that is to work that through him we might be adopted of God to be his sons because this was in his power alone sith he alone had the sole claim and interest herein For the holy Ghost had it not because he is not the Son neither had God the Father it because he also is not the Son and was to adopt us by his Son to be his sons The Word therefore only which is that naturall Son of God is our Mediatour in whom as in the first begotten of God we are adopted to be the sons of God John S. 36. John 1.12 as it is said If the Son shall make you free ye shall be free indeed As many as received him to them he gave power to become the sons of God Who hath predestinate to be adopted through Jesus Christ unto himselfe Ephes 1.5 6. With his grace he hath made us accepted in his beloved 3. The Son alone is the Word his Fathers embassador and delegate and that person which is sent unto mankind by whom the Father openeth his will by whom he worketh and giveth his holy Spirit by whom also is made the second creation for by the Son we are made new creatures Therefore the Scripture joyneth every where the first creation with the second John 1.3.2 Cor. 5.17 Gal. 6.15 Ephes 2.10 Col. 1.16 Heb. 1.10 because the second creation was to be made by the same party by whom the first was wrought By the Son were made all things But this was
these things 1. He presenteth himself unto us as his Fathers messenger and embassadour opening and shewing this decree of the Father that hee should give himself to be our Mediatour and that his Father accepteth of his satisfaction 2. He performeth this satisfaction and imputeth granteth and applieth it being performed unto us 3. He worketh faith in us by giving us his holy Spirit to agnise this so great a benefit and to imbrace and not to reject it for no reconcilement or amity can be between parties which are at variance Philip. 2.13 except both parties accord He worketh in us both to will and to do 4. He by the same Spirit causeth us to leave off to sin and to begin a new life 5. He preserveth maintaineth and shieldeth us in this reconcilement faith and obedience begun in us against the Divels and all enemies yea against our own selves lest we revolt again 6. He will raise us up again from the dead and glorifie us that is will perfect and finish our salvation which is begun with all the gifts both which we have lost in Adam and those which himself hath merited for us All these things Christ worketh accomplisheth and perfecteth not onely by his merit but also by the efficacy and powerfull operation of the same whence he is termed a Mediatour in regard both of merit Christ a Mediator both in merit and efficacy and efficacy of merit because he not only meriteth for us by his sacrifice but also by vertue of his Spirit doth effectually impart unto us his benefits righteousnesse and life everlasting witnesse those sayings John 10.15 28. 5.20 26. I lay down my life for my sheep I give unto them eternall life As the Father hath life in himself so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickeneth them so the Son quickeneth whom he will Without me ye can do nothing John 15.5 The benefits of the Mediatour Now when question is made of the office of the Mediatour question is made withall concerning his benefits For the office enjoyned of God unto the Mediatour is to bestow benefits on his Church which Paul summarily compriseth in these four generall heads as it were 1 Cor. 1.30 when he faith Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption He is made unto us wisdome 1. Wisdome 1. Because he is the matter or subject of our wisdome I esteemed not to know any thing amongst you but Jesus Christ and him crucified We preach Christ crucified unto the Jews even a stumbling block 1 Cor. 2.2 1. Cor. 1.23 24. and unto the Grecians foolishnesse But unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 2. Because he is the cause or authour of our wisdome and that three wayes Christ the author of our wisdome three wayes 1. Because he hath brought forth out of the bosome of the eternall Father wisdom that is the doctrine of our redemption 2. Because he hath ordained and preserveth the ministery of his word by which he informeth us of his Fathers will and his office 3. Because he is forcible and effectuall in the hearts of the chosen and maketh them to yeeld their assent unto the word or doctrine and to be reformed by it according to his image Shorter thus Christ is called our wisdome because he is 1. The subject 2. The authour 3. The means of our wisdom He is made unto us righteousnesse 2. Righteousness that is our justifier for in him our righteousnesse is as in the subject and is made ours by his merit and forcible operation For 1. He suffered the punishment of our sins which is justice and righteousnesse and the merit for which we are reputed just and righteous 2. He by his power maketh us righteous in the sight of God by imputing unto us his righteousnesse and by giving us faith whereby our selves also receiving it 3. Sanctification may apply it unto us He is made unto us sanctification that is our sanctifier because he doth regenerate and sanctifie us by his holy Spirit He is made unto us redemption 4. Redemption that is our redeemer because he finally delivereth us for the word ãâã ãâã ãâã ãâã ãâã which we interpret redemption doth not only signifie the price but also the effect and full complement thereof 4. What manner of Mediatour ours ought to be THis question hath good and orderly dependance of the former for whereas it appeareth 1. That we must satisfie 2. That we must satisfie by another 3. That we must satisfie with that satisfaction of our Mediatour which hath already been discoursed of and described at large It is well demanded next 4. What manner of Mediatour is required Our Mediatour therefore must be 1. Man 2. True man deriving his nature of our kind and retaining it for ever 3. A man perfectly just 4. True God In a word hee must be such a person as is God and man having both natures divine and humane in the unity of his person so that he may be truly middle and Mediatour between God and men Now the demonstrations and proofs concerning the person of the Mediatour are drawn from his office for because such is his office himself also ought to be such a one They have been already handled in the Explication of the 15 16 17 18. Questions of the Catechisme where they may be reviewed 5. Who is this Mediatour God and man Three things in the person of the Mediatour HItherto the Mediatour hath been described to be the very Sonne of God our Lord Jesus Christ as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism the summe is that the Scripture ascribeth to one Christ and him only these three things 1. That he is God The Word was God All things were made by it God purchased the Church with his bloud Who was John 1.2 3. Acts 20.28 Rom. 1.4 10.11 1 John 5.7 declared mightily to be the Son of God touching the spirit of sanctification Whosoever beleeveth in him shall not be ashamed There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one To these also are to be added those places in which is attributed to Christ divine worship invocation hearing of our prayers and works proper to God alone In like manner those which attribute unto Christ the name of Jehovah Likewise those in which those things which are spoken of Jehovah are applied to Christ 2. That he is true man Hitherto belong those places which call Christ man and the son of man the son of David Jerem. 23.6 Zech. 2.10 Malac. 3.1 Isa 9.6 John 12.40 1 Tim. 2.5 Mat. 9.6 16.13 Matth. 1.1 Luke
Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
managing of all things or such a one as is superfluous and idle Wherefore there must needs be but one God that he alone may suffice for all 6. There can be but one infinite for if there were moe infinites none should be present every where and rule all There can be but one infinite Wherefore there cannot be more but one only God which is infinite 7. There is but one first cause of all things God is that first cause Therefore he is but one But one first cause 8. There can be but one only chief good For if besides that there were another chief good also that should be either greater or lesser or equall to the former chief good if greater the former should not be chief yet should it be God which were contumelious against God if lesser it should not be chief and so no God if equall then neither the one nor the other should be chief or be God The use of this Question is to teach us that whereas God is but one The use of this Question therfore no other besides this one God is to be adored or worshipped neither is any good to be expected from any other save only from him and to him alone all thanks for all blessings are to be rendred Obj. Many are called gods in Scripture Psal 82.6 1 Cor. 8.5 Exod 4.16 7.1 2 Cor. 4.4 I have said ye are gods Many are and are called gods in heaven and in earth Moses is called the god of Aaron and Pharaoh yea the divell is said to be The god of this world Ans Two significations of the word God There is an ambiguity and double signification of this word God which sometimes signifieth him who is by nature God and hath his being not from any thing but from himself and by himself and all other things are from him such a God is but one only Sometimes it betokeneth not the very divine eternall and immense essence but a God either so entituled for some similitude of the divine properties dignity and divine office and function Gods in the latter signification or an imaginary and fained god such gods are many Magistrates Judges and magistrates are entituled and called gods not that they have the divine essence communicated unto them and are by nature God but because of their dignity and divine office which they bear in Gods stead as it is said By me Kings reigne that is Prov. 18.15 because they are the Deputies and Vicegerents of God by whom as by his instruments and servants hee exerciseth his power and judgements here on earth hee therefore doth furnish and arme them with wisdome fortitude power authority and majesty as much as is necessary and sufficient to bridle the mindes of the multitude being desirous of licentiousnesse and to hold and keep them in fear and obedience hee doth also vouchsafe them the honour of his name by calling them gods that the subjects may thereby know that they have to deale not with men but with God himselfe whose Vicegerents they are whether they obey their magistrate or repine against him according to the Scripture Whosoever resisteth the power Rom. 13.2 resisteth the ordinance of God Angels The Angels also are called gods both for the dignity and excellency of their nature and gifts power and wisdome wherein they far surpasse men as also for the divine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Psalm 8.6 Thou madest him little lower then the gods that is then the Angels The Angels are ministring spirits Heb. 1.14 The divell The divell is called the god of this world for his great potency and power which he hath over men and other creatures by the just judgment of God Idols Lastly Many things are accounted gods in mens fancies and opinion 2. Cor. 4.4 Eph. 2.2 6.12 and are so called by men who worship the creatures as gods So idols are termed gods by a figurative speech of imitation Jer. 10.11 Phil. 3.19 Exod. 20.3 The gods that have not made the heavens and the earth shall perish from the earth and under these heavens Whose god is their belly Thou shalt have no other gods before me But here the question is touching the true God who is by nature God and hath his being and his power not from any thing but from himselfe and by himself and all other things are from him Such a God is but one only 4. What these names Essence Person and Trinity signifie and how they differ The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity and therefore is it not to be read with a running eye ESsence in Greek ãâã ãâã ãâã ãâã ãâã as it is used in this doctrine for substance is a thing subsisting by it self that is a thing having a proper being not sustained in another although it be communicated to moe That is said to be communicable or communicated which is common or may be made common to moe that is said to be incommunicable which is not in moe neither can be affirmed of moe Mans essence is communicable and common to many 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 every man hath his essence distinct from others neither are all one man but many men But the essence of God is communicable in particular because the selfe same Deity in number and that whole and entire is common to the three persons and is the substance of the three persons and therefore the three persons are that one God who created all things not three Gods What a Person is A person is a thing subsisting individuall living understanding incommunicable not sustained 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 quality or motion Individuall Not any generall but a particular one in number and therefore individuall and called individuall Living No inanimate thing which hath no life as a stone Understanding Not a thing which hath sense only as are brute beasts who are things living and sensible but not understanding and therefore are no persons Incommunicable Not the divine essence which is common to three not the substance of mans nature or any other thing created which is communicated to the thing begotten thereof or thence derived But a person cannot be communicated Not sustained in another Not the humane nature of Christ for this though it be subsisting individuall understanding incommunicable yet is it no person because it is personally sustained of the Word that is so that it together with the Word is the substance of one Christ and except it were subsisting in the Word should not at
the whole three persons What the Scripture attributeth as common to the whole three persons Father Son and holy Ghost which three are one God and yet distinct in persons Effects in the creature common to the three persons What it ascribeth to each particular as peculiar unto him and how it distinguisheth and discerneth the persons Common to the three persons are 1. All the essentiall properties of God all which we comprehend in the name of Deity as eternity infinity omnipotency wisdome goodnesse to have essence from himself or to be God of himself 2. All externall actions and operations of the Divinity that is those effects which God exerciseth on his creatures and in them or by them such as are creation preservation the government of the world the gathering together and tuition of his Church c. The three persons distinguished two wayes 1. By inward works 2. By outward Of the inward operations of the three persons These persons are distinguished two wayes First by their inward works Secondly by their outward works or form of working without themselves The inward works or actions of the Divinity are those which the persons have and exercise one towards another The persons therefore are first distinguished between themselves by these inward operations or properties For The Father is and existeth of himselfe not from another Hee begot the Son and inspired the holy Ghost after an unspeakable manner The Son hath his being from the Father begotten of him from everlasting that is he hath the divine essence communicated unto him from the Father in such sort as no tongue can expresse The holy Ghost proceedeth from everlasting from the Father and the Son that is hath the same essence but communicated unto him from the Father and the Son in a manner which cannot be uttered Testimonies hereof are frequent In the beginning was the Word Joh. 1.1 14 18. and the Word was with God and God was the Word We have seen his glory as the glory of the only begotten Son of God The onely begotten Son which is in the bosome of his Father hee hath declared him When the Comforter shall come John 15.26 whom I will send unto you from the Father The order of the persons in subsisting The order therefore of the persons in subsisting is on this wise The Father is the first person and as it were the fountain of the Divinity of the Son and holy Ghost because the Deity is communicated unto him of none but he communicateth the Deity to the Son and holy Ghost The Son the second Person because the Deity is communicated unto him from the Father by an eternall generation The holy Ghost the third person because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration in which order they are reckoned up unto us in these Scriptures Baptise all nations in the name of the Father Mat. 28.19 and the Son and the holy Ghost There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one Yet is not the Father precedent in time before the Son and holy Ghost nor the Son before the holy Ghost but onely in the order of existing or working For no person of the Deity is former or later then another in time dignity or degree but only in that order whereby they issue and proceed one of the other For never was the Father without the Son nor the Son without the holy Ghost sith the Divinity is unchangeable So God from everlasting was subsistent in himself and so hee hath revealed himselfe in his word Here hereticks demand of us What that eternall generation of the Son Ambâ de side ad Grat. lib. 1. cap. 5. Aug. cont Max. Arian l. 3. cap. 14. Damasc orth fid lib. 1. cap. 10. How everlasting generation and proceeding differ and proceeding of the holy Ghost meaneth and how they differ between themselves Which although we confesse as in former times also the catholick and right beleeving fathers confessed of themselves that it is not in mans ability to expresse perfectly the manner of this everlasting generation and proceeding and of the naturall distinction between them yet we gather the very thing it self from out of Scripture that Generation is a communicating of the divine essence whereby onely the second person of the Deity deriveth and taketh from the first person alone as a Son from his Father the same essence whole and entire which the Father hath and retaineth the same And Proceeding also is a communicating of the divine essence whereby the third person only of the God-head receiveth from the Father and the Son as the Spirit from him whose spirit it is the same whole essence which the Father and the Son have and retain Now both of them differ from Creation How generation proceeding differ from creation because To be created of God is when something is made of nothing at the commandement and will of God but To be conceived or begotten and To proceed or issue out is when some other person is begotten of the substance of him which begetteth and is in unexplicable wise produced from all eternity out of his substance from whom the proceeding springeth yet with this distinction that the Son hath his subsistence from being born the holy Ghost from proceeding Thus wee conceive the thing it selfe That thus it is as farre forth as God for his glory and our salvation hath thought meet to impart unto us so deep and hidden a mystery although wee cannot attaine to the cause Why thus it is Further of that Question so long controversed between the Greek and Latine Churches Whether the holy Ghost were truly said to proceed from the Father and the Son and not from the Father alone hereafter fit opportunity of handling the same will be offered us in the doctrine concerning the holy Ghost Orthodoxal phrases to be observed with their opposites to be avoyded in this mystery Here wee are to note the usuall proper phrases of Scripture and the ancient Church in this difference of the persons between themselves It is truely said God begate God but not truely God begate another God or begate himselfe True it is The Father begate another It is not true that hee begate another thing or another God True it is The Son is that which the Father is Untrue The Son is hee or the same person which the Father is True it is The Son is begotten The holy Ghost proceedeth from the Father And The Son is of or from out of the Father The holy Ghost is of or from out of the Father and the Son And Whatsoever the Son hath hee hath it from the Father and by eternall nativity or birth hath received it from the Father Whatsoever the holy Ghost hath hee hath it from the Father and the Son and receiveth it by proceeding And the Son and holy Ghost
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that âe is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâââhe Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
God is chiefly said to be in heaven and the palace and seat of God another thing which is not God In like manner the body is the seat of the soule but it followeth not hereof that the body is a spirituall intelligent immortall essence because the soul is Secondly Heaven is the seat of God not properly nor necessarily because God as being an infinite essence is in all things and without all things And Aristotle himselfe witnesseth that he is without heaven therefore he can be though heaven be not neither needeth he this tabernacle But he is said to dwell in heaven though he fill all things with his essence and power 1. Because he is above all things and the Lord and ruler of all 2. Because he exhibiteth there his glory majesty and grace more cleerly and fully to be beheld and injoyed of the blessed Angels and men then here on earth Against the first answer Ubiquitaries reply in Aristotles behalfe on this manner The blessednesse of God is not without God but is God himselfe Heaven is the blessednesse of God not any place Heaven is the place of the blessednesse of the elect but not God himself or blessednesse Therefore heaven is God himself Ans 1. Not onely Aristotle but the sacred Scripture also doth every where distinguish heaven from God as the thing made from the maker thereof and also opposeth heaven to earth so that it affirmeth earth to be below and heaven above us where God communicateth himselfe and his blessednesse unto the elect more cleerly and fully then on earth Heaven saith God himselfe is my seat Isa 66.1 and earth my foot-stoole Wherefore although heaven were somewhere taken for heavenly blessednesse yet might it not be hereof inferred that heaven properly is not a place wherein the elect enjoy and shall for ever enjoy that blessednesse for also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked being truly severed from the godly shall suffer those pains and torments 2. The Minor is false if heaven be taken for that blessednesse which is God himselfe being sufficient unto himselfe in all things for heaven is a thing created and finite that blessednesse is uncreate and immense And if it be understood of a created blessednesse which is in us communicated from God there are four terms in the Syllogisme for the Major proposition speaketh of an uncreated blessednesse which is the very essence of God neither is communicated at any time to any creature The externall respects and relations of God are not the mutation oâ perfection of God but of the creature Object 7. Hee that is Lord in possession is happier then hee which is Lord only in possibility But God before the creation was onely in possibility Lord Therefore hee is made happier by the creation But this is absurd Therefore the world was from everlasting Answ He is happier that is Lord in possession true if by the actuall dominion and government there arise any more good unto him then hee had before But unto God by reason of his exceeding great perfection simplenesse and immutability there could or can nothing at all come by his creation and dominion over his creatures For The respects and appellations of Creatour Lord Saviour Redeemer Father of mankind and the like which God in time assumeth unto him doe not appertain to Gods essence but signifie the beginnings and mutations of creatures that is God is termed Creatour not of any new action or form that is in him but of the creatures which once began to be from him when they were not at all before Wherefore These respects creation dominion and the rest are in the creatures reall relations but in God respects only of our consideration and therefore the Creatour and creatures are relatives not mutually as the Schoolmen well speak and judge because not both of them but one only dependeth of the other and is referred thereto really and formally that is the creature for in the Creatour is nothing at all depending of the creature For if the Creator and the creature were relatives mutuall then these absurdities necessarily follow 1. That God is not most perfect in himself 2. That from everlasting both the Creatour was as hee is Creatour and the creature 3. Or some reall thing to have come in time to the divine essence 4. And therefore the divine 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 Of God the Father by the Sonne and holy Ghost John 1.3 Genes 1.2 Job 33.4 THe world was created of God the Father by the Son and the holy Ghost Of the Son it is said All things were made by the Word of the holy Ghost The Spirit of God moved upon the waters The Spirit of God hath made me Most freely without constraint God created the world and all things therein most freely without any constraint not by any absolute necessity but by necessity of consequence that is by the decree of his will which decree though it were eternall and unchangeable yet was it most free For neither was God tied to the creatures and sustaining of things neither if hee had not at all created the world or did annihilate it being created and bring it to nothing were hee therefore lesse good or lesse happy Without motion God made the world with his beck only word or will without labour wearisomenesse motion or any change of himself that is not by any new action of his but by his forcible will only which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed and decreed Isa 40.28 The Lord hath created the ends of the earth hee neither fainteth nor is weary Now to work any thing with his beck and word only and without labour is the highest and chiefest manner of working For there are five kinds of operations and agents Five sorts of Agents Naturall A naturall agent Agents with an appetite as brute beasts That which worketh with an appetite Men and Divels working with reason but corruptly Men and divels The blessed Angels working with reason also but not corruptly and ever directed by a higher power Angels God working most perfectly directed by none but by himselfe God which three latter sorts are voluntary agents The first therefore is of things which work according to the quality and force of their own nature not being guided by any proper understanding or will of their own such is the operation of fire water medicinable herbs precious stones The actions and operations of these are subject to the rule of those which are voluntary agents and are by them moved and directed to certain uses and to the performing of certain works The second is of those
then which this our Saviour Jesus Christ bringeth us is righteousnesse and life everlasting Seventy weeks are determined to finish the wickednesse and to seale up the sinnes and to reconcile the inquity and to bring in everlasting righteousnesse Dan 9.24 1 Cor. 1.30 Hee is made unto us wisedome righteousnesse sanctification and redemption 3. How hee saveth Christ saveth us 1. By his merit HE saveth us after two sorts by his merit and by his efficacy 1. Hee saveth us by his merit or satisfaction because by his obedience passion death and intercession he hath merited for us remission of sinne reconciliation with God the holy Ghost salvation and life everlasting Testimonies hereof are these If any man sin we have an advocate with the Father 1 John 2.2 Jesus Christ the just And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for the sinnes of all sorts of men of what soever age place or degree The bloud of Jesus Christ the Sonne of God purgeth us from all sinne 1 John 17. Rom 3.25 Whom God hath set forth to be are conciliation through faith in his bloud to declare his righteousensse by the forgivenesse of sinnes By the obedience of one many shall be made righteous He was wounded for our transgressions Rom. 5.19 Esa 53.5 he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way and the Lord hath laid upon us the iniquitie of us all 2 Cor. 5.2 Gal. 3.13 Hee hath made him to be sinne for us which knew no sin that we should be made the righteneousnesse of God in him Christ hath redeemed us from the curse of the law when hee was made a curse for us that the blessing of Abraham might come on the Gentiles through Christ Jesus Galat. 4.4 Galat. 3.13 that we might receive the promise of the Spirit through faith God sent forth his Son made of a woman and made under the Law that is made an execration or curse For wee are delivered not from the obedience but from the curse of the Law that he might redeeme them that were under the Law that wee might receive the adoption of the sonnes Heb. 9.14 How much more shall the bloud of Christ which through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God By the which will we are sanctified even by the offering of the body of Jesus Christ once offered By these and very many the like places of Scripture it is manifest that for Christs merit we are not only freed from punishment the remission of our sins being obtained but are also reputed righteous before God adopted of him to be his Sons blessed endued with the holy Ghost sanctified and made heires of everlasting life By his efficacy and powerfull working Christ saveth us by his efficacy power and operation because he not only obtaineth by his meriting for us remission of sins and that life which wee had lost but also applyeth effectually unto us by vertue of his Spirit through faith the whole benefit of our redemption For what benefits he merited by his death he doth not retain them unto himself but bestoweth them on us For salvation and life everlasting which himself had before he purchased not for himself but for us as being our Mediatour Therefore he revealeth unto us his Fathers will instituteth and maintaineth the ministery of his word whereby he giveth the holy Ghost by whom he worketh in us both faith whereby we applying Christs merit unto our selves may be assured of our justification in the sight of God through the force thereof and also conversion or the desire and love of new obedience So by his word and spirit he gathereth his Church he bestoweth and heapeth on in all blessings necessary for this life defendeth and preserveth it in this life against the force of Divels and the world and against all corporall and spirituall assaults of all enemies even to the end so that not one of those which are converted perisheth finally at length their bodies being raised in the last day from the dead hee fully delivers the Church from all sin and evill advancing it unto everlasting life and glory casting the enemies thereof into perpetual pain and torment To comprise the whole in a word his efficacy by his word and spirit regenerateth us in this life The efficacy of Christs merit performeth three things unto us 1. Our regeneration Mat. 18.17 and preserveth or sustaineth us being regenerate lest we fall away in the end raiseth us unto life eternall Of his revealing himself unto us and regenerating us speak these places No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Mat. 3.11 John 15 26. Ephes 4.8 10 11. 1. John 3.8 He that cometh after mee will baptise you with the holy Ghost and with fire I will send unto you from the Father the Spirit of truth When he ascended up on high he gave gifts unto men He ascended up on high that he might fill all things For this purpose appeared the Son of God 2. Our perseverance therein John 14.1 Mat. 28.20 John 14.18 23. that he might loose the workes of the Divel Of his raising us from death these Scriptures make evident mention I will raise him up in the last day No man shall take my sheep out of mine hands I give unto them eternall life and they shall never perish 3. Our Resurection from death Joh. 6.54 10.28 1 Cor. 15.28 Ephes 5.27 When all things shall he subdued unto him he shall make unto himselfe a glorious Church in the sight of God which he gathereth from the beginning of the world unto the end Hereby we may understand that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediatour For the holy Ghost is he by who Christ effectually performeth this which he being our Intercessor with his Father hath promised his Father in our behalfe that is he teacheth us by illuminating our minds with the knowledge of God and his divine will and regenerateth or sanctifieth and guideth and stablisheth us that we may begin the study of holines persist and profit therein untill sin be fully abolished in us and sin being abolished death must needs be abolished which that he might together with death destroy Christ was sent of his Father into the world Christ is our most perfect Saviour Christ saveth us from all evils whether of crime or punishment by
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â Cor. 15 5â The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
is my beloved Son in whom I am well pleased heare him He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 3. What Christs Priest-hood is A Priest in generall is a person ordained by God to offer for himselfe and others oblations and sacrifices to pray for others and to instruct A Priest in generall Under prayer is comprehended blessing which is to wish them good from God There is one Priest which is signifying or typicall another signified Atypicall Priest The typicall Priest was a person appointed by God 1. To offer typicall 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 all the Priests of the Old Testament of whom one was the High-Priest the rest inferiour Priests and these three properties which we have reckoned were common to the High-Priest with the other inferiour Priests But some things the High-Priest had proper and peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of all The High-Priests prerogatives under the Law or Sanctuary and that but once every yeere not without blond which he offered for himself and the people burning incense there and making intercession for the people 2. That his raiment was more gorgeous 3 That he was set over the rest 4. That he onely was consulted of questions or matters doubtfull weighty and obscure whether appertaining to Religion or to the Common wealth and did returne the answers of God for the Princes and the people 5. And therefore did govern and order some counsels and offices of the State and Kingdom and did see that all things were lawfully administred The inferiours were all the other Priests of the Old Testament whose office it was To sacrifice to pray to teach the doctrine of the Law and the promise of the Messias to come and to make intercession for themselves and others Wherefore though the Leviticall Priests were a type of Christ yet the most notable type was the High-Priest for that he in moe things represented Christ out very true celestiall and perpetuall High-Priest Obj. 1. But it was the Prophets office to teach Therefore the Priests differed nothing from the Prophets Ans Both of them both the Prophets and the Priests did teach the people and it might so fall out also that the same was both a Priest and a Prophet as it is read of Jeremy But this was not perpetuall Three differences between the priests and Prophets in the Old Testament but accidentall Because 1. The Priests were ordained mediatly by men out of one certain Tribe namely the Leviticall but God immediately and by himself raised up Prophets out of any Tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were raised extraordinarily and immediately by God himselfe and so received from him the doctrine which they were to declare unto men 3. They were so guided by the speciall motion of the holy Ghost that they could not erre in that doctrine which they uttered unto men in the name of God But the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tied to the doctrine of Moses the Prophets which they learned not from God immediatly but mediatly by men 4. They might erre in doctrine counsell and did erre often when they departed from the law and were reprehended of the Prophets Wherefore as touching their function of teaching the Prophets differed from the Priests of the Old 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 only High Priest is the Son of God immediately ordained by âod the Father himselfe Christ the true and prefigured High-Priest and annointed by the holy Ghost to reveale unto us the secret will of God and his counsell towards us and by assuming humane nature offer himself a sacrifice propitiatory for the sins of all mankinde to obtain for us by his intercession unto the Father remission of sins and eternall life and lastly to apply effectually his sacrifice unto us both by imputing it and also by illightening and moving the Elect by his Word and Spirit to receive it with a true faith having this testimony that hee is certainly heard of his heavenly Father for all those for whom he maketh intercession and withall having power to collect and gather his Church Wherefore there are foure principall parts of Christs Priesthood 1. To teach men both outwardl speaking to their eares by his voice and the voice of his Ministers and inwardly speaking to their hearts by the efficacy of his Spirit 2. To offer himselfe a sacrifice and ransome full sufficient and acceptable unto God for the sinnes of the world Christs intercession 3. To make continuall intercession for us unto the Father For this intercession is proper unto the Son not onely because himselfe living on earth in the time of his flesh was made a suppliant and a sacrifice for us unto his Father but also because hee earnestly and desirously will according to both natures that the Father for his sacrifice once accomplished on the Crosse remit unto us our sins and restore unto us righteousnesse and life and the Father looking upon the sacrifice and will of his onely beloved Sonne receiveth all Beleevers into his grace and favour Wherefore the Sonne in respect both of his merit and will to save us and of his Fathers continuall beholding and looking thereon hath from everlasting made intercession and also doth now and for ever in heaven appearing before his Father make intercession for all the Elect and Chosen To pray for the people is a thing common to all Priests but To make intercession both in heaven and earth unto the Father for us that our sinnes may be pardoned us is onely belonging to this high and onely Priest Christs applying of his merit unto us 4. To apply his sacrifice unto all those for whom hee prayeth And he applyeth it 1. When he procureth by prayer the Father to impute it unto us that is to receive us for it into favour and for it to love us 2. When himself also for the same sacrifice sake John 17.19 doth receive us into favour Father for their sakes sanctifie I my selfe 3. When he indueth us with true faith whereby we also may apply his satisfaction unto our selves that is may be assured and think that it is our righteousnesse whereby we may stand in the presence of the Lord. Foure differences between Christ other Priests Hereby also it is cleare in what other Priests differ from Christ 1. These teach onely by their outward voice and not by the inward working also of the holy
Ghost 2. They do not make continuall intercession neither do they alwaies obtaine what they aske 3. These apply their benefits unto no man 4. They offer not themselves a sacrifice for the sins of others For all these things can be and are performed by Christ alone 4. What is Christs kingdome A King in generall A King is a person ordained by God to governe in a people and beare rule alone according to honest lawes and to have power to reward the good and punish the bad and to defend his subjects against their enemies having no superiour Governour above him The King of Kings Christ is a person immediately ordained of God to gather and rule by his word and Spirit his Church purchased by his bloud and to defend her Christ a King of Kings being subject unto him and serving him against all her enemies both corporall and spirituall and to reward her with eternall rewards but to cast her enemies into everlasting paines and torments His name is called the word of God Rev. 19.12 16. Christs kingdom And hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Wherefore Christs royall office is 1. To rule by his word and Spirit his Church gathered out of all Nations from the beginning of the world For that it may goe well with us under this King it is not enough if he outwardly teach us what he would have us his subjects to performe unlesse also by his Spirit he move our hearts and cause us to be obedient to his commandement 2. To defend and preserve this his Church in this life against all both inward and outward domesticall and forraine foes which also hee doth performe while not only by his powerfull hand he is ever present with us but furnisheth us also with those weapons wherewith our selves also may constantly and happily ânter the combat against our most mighty foes and utterly vanquish and discomfit them This sacred harnesse and warlike furniture is described Eph. 6.13 3. To make his Church partaker of the blessings of his kingdome and to adorne her raised up from the dead with everlasting glory and blisse 4. To overcome and rule his enemies by his might and power and at length to thrust them down being fully overcome and conquered into eternall torments We are in this place to observe the difference of the Propheticall Priestly and Royall office both of them who were in the old testament and of Christ and of our selves In the old restament they were types or typicall Prophets Priests and Kings Christ is indeed the true Prophet King and Priest which they prefigured wee are Prophets Kings and Priests by participation as having Christs dignities communicated unto us Now then let us see what is our Propheticall Priestly and Royall office Quest 32. But why art thou called a Christian Ans Because through faith I am a member of Jesus Christ a Acts 11.26 and partaker his annointing b 1 Cor. 6.5 that both I may confesse his name c Act. 2.17 1 John 2.27 and present my self unto him a lively sacrifice of thankfulnesse d Mat. 10.32 Rom. 10.10 and also may in this life fight against sin and Sathan with a free and good conscience e Rom. 12.10 2 Pet. 2.5 9. Rev. 1.6 and 4 8 10. Rom. 6.12 13. Gal. 5.16 17. Ephes 6.11 1 Tim. 1.18 19. 1 Pet. 2.11 and afterward enjoy an everlasting kingdom with Christ over all creatures f Mat. 25.34 2 Tim. 2.12 The Explication IN this thirty second Question we are instructed concerning the inunction or annointing of the faithfull namely Of the communion of the faithfull or Christians with Christ whence they are called Christians or Annointed and what is the duty of Christians and what their comfort whereof this name doth advertise them Here then is discoursed the common place concerning the communion of Christ the head of the faithfull his members and of the functions of these his members Hereof foure things come to be considered 1. What is the annointing of Christians or whence Beleevers have the name of Christians or Annointed 2. What is the Propheticall function of Christians 3. What their Priesthood 4. What their Kingdome 1. What is the Annointing of Christians LUke testifieth Acts 11.26 Who is called a Christian that the name of Christians first began to be used in Antioch in the Apostles time when as before time they had bin termed by the names of Brethren and Disciples The name Christian is derived from Christ and in generall he is called a Christian who is a disciple of Christ and followeth his doctrine of life and who being inserted into Christ hath communion and fellowship with him There are two sorts of Christians some seeming or counterfeit and outward but not true that is hypocrites others seeming and true For not every seeming Christian that is who is in outward corversation a Christian is an hypocrite seeing it is required of us Mat. 5.16 Jame 2.18 Mac. 7.23 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Shew me thy faith by thy workes but every hypocrite is a seeming Christian to whom it shall one day be said I never knew you Seeming and false-hearted Christians They are called seeming but not true Christians who being baptised professe in word and life or ouâward conversation the doctrine and faith of Christ and are in the company of nose which are called but are not partakers of Christs benefits being destitute of true faith and conversion Therefore they are not the true and lively members of the Church Mat. 20.16 7.22 Seeming and true-hearted Christians Many are called but few chosen Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven They are both seeming and true Christians who being received by baptisme into the Church acknowledge and professe Christs doctrine and being engrafted into Christ by a true faith are made partakers of all his benefits and being regenerated by the holy Ghost leade a life worthy of true Christians Furthermore of Hypocrites we are not her to speake but of those who are both without and within that is are truly Christians and annointed of Christ by the holy Ghost The question then is Why we are called Christians The causes hereof are two 1. Because by faith wee are made the members of Christ 2. Because by it we are made partakers of his annointing that is wee are called Christians for the communication made unto us of Christs person What it is to be Christs members office and dignity To be the members of Christ is nothing else than to be conjoyned and united to Christ by the same spirit dwelling both in him and us and by this spirit to be enriched with such righteousnesse and life as is in Christ to be conformed unto Christ and seeing
my Spirit upon all flesh and your sonnes and your daughters shall prophecy Whosoever shall confesse mee before men him will I confesse also before my Father which is in heaven Our propheticall office therefore is 1. Rightly to understand and imbrace the doctrine perfect and necessary to salvation concerning God and his will 2. That every one in his place and degree professe the same being understood faithfully boldly constantly in word and life thereby both to celebrate God and to bring many schollars and disciples unto Christ. The difference between Christs Propheticall function and ours is 2 Differences of Christs Prophetical function with ours 1. That Christ hath the spirit without measure wee by measure For it is the proper spirit of Christ which floweth from him and is poured into the hearts of men we have him by gift He being but one hath all the gifts of the holy Ghost and those in the most excellent degree all we have but only some and those farre inferiour 2. That Christ effectually teacheth by moving the hearts of men to accord and assent The sound and voice of others without the inward sound and voice of the holy Ghost doth onely strike the cares neither pierceth it unto the heart 3. What is the Priest-hood of Christians What our Priest-hood is and the parts of it THe office of a Priest is to teach to pray and to sacrifice Wherefore our Priest-hood is 1. To teach and instruct others that is to declare and shew unto others the true knowledge of God And thou when thou art converted strengthen thy brethren Luke 22.32 2. To invocate on God being known aright of us 3. To performe unto God the duties of thankfulnesse to render him his due worship even all outward and inward obedience or to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him What our sacrifices of thanksgiving are and sanctified by the sacrifice of Christ namely to offer up unto him 1. Our selves by mortifying the old man in us and by giving our members as weapons of righteousnesse unto God Rom. 6.13 2. Our prayers Let us therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Heb. 13.15 3. Our almes-deeds Thy prayer is heard and thine almes are had in remembrance in the sight of God 4. Our confession of the Gospel Grace is given mee of God that I should be the Minister of Jesus Christ towards the Gentiles Acts 13.31 ministring the Gospel of God that the offering up of the Gentiles might be acceptable 5. Our cheerefull under going and suffering of the crosse Rom. 15.15 16. that is all calamities persecution contempt banishments and even death it selfe for the confession of the truth and the glory of God Phil. 2.17 2 Tim. 4.6 Col. 1.24 Though I be offered up upon the sacrifice and service of your faith I am glad I am now ready to be offered Now rejoyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church This Priest-hood Christ communicateth unto us 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving How Christ maketh us Priests which we offer unto God 2. When by his merit and intercession unto his Father he causeth our sacrifices albeit unperfect and stained with our sins to be notwithstanding pleasing and acceptable unto God Our sacrifices different from Christs sacrifice three wates Now our sacrifices differ as well as the sacrifices of the old Priests from Christs sacrifice 1. Christ offered up together a sacrifice both of thankesgiving and propitiatory We offer up only sacrifices of thankesgiving The old Priests also offered up sacrifices of thanksgiving because these belong to the whole Church even from the beginning to the end of the world But those sacrifices which they offered besides were only typicall But no sacrifices of the New Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatory as is the obedience of Christ otââ performed for us in suffering our punishment For he offered not a typicall or figurative but the reall or figured and signified sacrifice as being not a typicall but the signified Priest 2. The sacrifices of Christ are both perfect ours unperfect and defiled with many sins 3. The sacrifice of Christ pleaseth God for it selfe and for the worthinesse that is perfect in it selfe and meriteth remission of sins and eternall life of God for us because it is the death of the very Son of God Our sacrifices merit nothing of God and please him not for themselves but for Christs sacrifice wherewith they are sanctified 4. What is the kingdome of Christians Christians are Kings 1. By partaking of his victory and royalty 2. By having in themselves through him a power to overcome over rule both their enemies and all creatures John 16.33 Rev. 3.21 Luke 22.30 Our royall office 1 John 5.4 1 Tim. 1.18 2 Tim. 2.12 Mat. 25.34 WEe are partakers of Christs kingdome Because he is our King and doth communicate his victory and glory against his enemies and ours with us and maketh us by faith citizens of his kingdome the sons of God his brethren and co heires Because by the vertue and operation of his Spirit he also maketh us Kings that is the Lords over all creatures conquerors of our enemies and partakers of everlasting blisse and glory Be of good comfort I have overcome the world To him that overcometh will I grant to sit with mee in my throne That yee may sit on seates and judge the twelve tribes of Israel Our royall office therefore is 1. That by the vertue of Christs spirit who hath restored unto us our lost royall and heavenly dignity over all our enemies we fight continually against sin the world the divel and the flesh and overcome Which wee do when as by a true faith we are resolved that we have remission of all our sins and when by the same faith we receive the holy Ghost to represse sin even in this life as touching the beginning of our conquest 2. That at length all our enemies being by the grace of Christ fully brought under wee injoy eternall blisse and glory that is the heavenly kingdome which by the working of the holy Ghost is begun in us in this life and which we now possesse in hope but then shall in full possession inherit Our kingdome 1 Cor. 3.21 Fight a good fight having faith and a good conscience If we suffer we shall also reigne with him Inherit yee the kingdome prepared for you from the foundations of the world Briefly our kingdome is 1. That in Christ we are Lords over all creatures All things are yours 1 John 5.4 2. That we overcome our enemies by faith in Christ Who hath given us victory This
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâbt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
and were made sons only by the law and will of the Adopter who endoweth them with the right and title of sons so that with him they are in the same place as if they had bin born of him After this sort that is by adoption Adam after his fall and all the elect regenerate are the sons of God being adopted for the naturall Sons sake Christ Jesus But before they were adopted they were the sons of wrath How Christ is the only begotten Son of God Out of this distinction of sons it is cleare both how we are the sons of God namely by adoption and how Christ is the only begotten Son of God to wit two waies 1. According to his Divinity because as touching this nature he alone was from everlasting begotten of the substance of his Father We have seen his glory John 1.14 as the glory of the only begotten Son of the Father 2. According to his humanity in some sort though unproperly because even according to this also he was born after such a manner as never was any other besides him to wit of an unspotted Virgin by the power and vertue of the holy Ghost Christ is farther called the first begotten 1. According to his Godhead both in respect of time and of worthinesse because he before all How he is the first begotten was begotten from everlasting of the Father and is perfect God and all were made by him and by and for him are delivered and receive the right of sons 2. According to his humanity in respect of his worthinesse only and right 1. Because he was begotten after a singular maner 2. Because he hath his subsistence in the person of the Word to the unity whereof the humanity was assumed 3. Because he hath by his merit purchased the right of sons for others 4. Because in gifts works majesty authority he unspeakably excelleth all the sons of God even Angels themselves and is Lord and head of them all Unto Christ therefore in respect of his humanity agreeth this which of old was signified by the type of the first-born For after the decease of his father the first-born took two portions of his fathers goods when as the rest had each but one Now the cause of that right was his office function Gen. 27.29 37 For he succeeded into the room of his father so that he had authority over his family and the rest of his brethren and did beare rule over them So Christ the Son of God hath also right according to his humanity over the rest of his brethren and all the sons of God and he but one hath received moe and more excellent gifts than have all the rest because he is the Lord of his Fathers house the rest are his Ministers Col. 1.15 18. Who is the image of the invisible God the first-born of every creature He is the beginning and the first-born of the dead that in all things he might have the preeminence How he is Gods own Son Rom. 8.32 Christ is also called Gods own Son because he was begotten and not adopted of God Who spared not his owne Son Here also we must observe the right forms of speech to be used in Christs and our filiation son-hood or estate of sons How he is the naturall Son of God Christ according to his divinity is called Gods naturall Son because he is begotten from everlasting of the essence of the Father According to his humanity he is not called Gods naturall Son but Gods Son by grace by grace I say not of adoption but of conception by the holy Ghost of union with the Word The reason why according to his humanity he is not Gods naturall Son is because according to his humanity he is not begotten of the essence of the Father The reason why according to his humanity he is not Gods adopted Son is because he was not made a son of no son but in the same moment wherein he began to be began also to be a son The Angels are called the naturall sons of God but by grace of creation as man also was before his fall The regenerate in this life are sons by grace not of creation but of adoption Grace therefore in respect of adoption is as a generall in respect of a speciall For there are three degrees or kindes of grace to wit grace of creation grace of conception by the holy Ghost and Union with the Word and grace of adoption A type or figure of the sons of God The sons of God are 1. Borne 1. Of parents which sort of sons are properly naturall to whom the essence of parents is communicated 1. In whole as the divine essence of the Father is wholly communicated to Christ according to his Divinity 2. In part as the essence of our parents is communicated unto us only in part 2. By grace of 1. Creation as 1. Angels 2. Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humane nature 2. Adopted of 1. God as Adam after his fall All the elect regenerate 2. Men c. Another type Of the sons of God 1. One is Naturall to wit the Word of the eternall Father 2. All the rest are by grace of 1. Creation as Angels and Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humanity 3. Adoption as Adam after his fall all the elect regenerate Out of this distinction of sons the answer to this objection before proposed is more cleere Object 1. Hee that hath brethren is not the onely begotten Christ hath brethren Therefore he is not the only begotten Ans The Major is to be distinguished Hee that hath brethren to wit of the same generation and nature he is not the onely begotten Christ hath brethren but not of the same generation and nature that is not begotten of the substance of God the Father but only adopted of God the Father through grace Our fraternity and brother-hood with Christ Repl. How then are wee the brethren of Christ Ans Our fraternity and brother-hood with Christ consisteth in these foure things 1. In the likenesse and similitude of our humane nature For hee is true man procreated of the blond of Adam the common father of us all 2. In his brotherly love towards us 3. In our conformity and correspondence with Christ which consisteth in perfect righteousnesse and blessednesse 4. In the consummation and accomplishment of his benefits Object 2. He that hath a generation or begetting unlike to the generation of other sons is in respect thereof said to be the onely begotten Christ according to his humanity hath a generation unlike to the generation of other Sons of God because he alone was conceived of the holy Ghost and borne of a Virgin Therefore Christ is called the onely begotten according to his humanity also in respect of this
temporall and miraculous generation of the Virgin and not in respect of any eternall generation of his Father according to his Divinity Ans The Major is true of such a son as hath a generation unlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanity hath a generation divers from us Why Christ according to his man-hood cannot properly be called the onely begotten not as concerning his nature but onely in respect of the manner For according to his humanity he is consubstantiall with us that is hee is true man having a humane nature the same altogether with ours in kinde the difference is onely in the singular and miraculous manner of his conception and nativity of the Virgin Wherefore although in respect of this generation also of his Man-hood hee is onely begotten yet in Scripture and in the Creed hee is properly called the onely begotten Sonne of God according to his divine nature not according to his humanity For ac-according to his humane nature hee hath brethren of the same generation and nature but according to his divine nature hee hath no brethren but alone was from everlasting borne of the essence of the Father Of no other is it said that The Father hath given unto him to have life in himselfe and that John 5.26 Col. 2.9 John 1.14 ãâã ãâã ãâã ãâã ãâã In him dwelleth the fulnesse of the God-head bodily Therefore he is expresly called the onely begotten of the Father not of his Mother And the very word only begotten properly respecteth the nature and essence it selfe not the peculiar manner of his miraculous conception and it signifieth one that is begotten alone and not one begotten after a singular manner alone Object 3. Every son is either naturall or adopted Christ according to his humanity is not the naturall Son of God He is therefore the Son of God by adoption Ans The Major of this reason albeit it may be granted according to civil constitutions yet it is false in divinity because it compriseth not a sufficient enumeration of the sons of God For there are sons of God by grace as the Angels Job 1.6 which yet are not adopted sons Thus is Christ according to his humanity the Son of God even by grace without adoption as appeareth out of that distinction of sons before delivered The meaning of the Article I beleeve in Jesus the only begotten Son Now what is meant when we say I beleeve in Jesus the onely begotten Son of God Ans The meaning is 1. I beleeve that Jesus is the only begotten Son of God that is the naturall and proper Son not having any brethren begotten of the substance of the Father from everlasting very God of very God But this sufficeth not For the Divels also beleeve this and tremble Therefore hereunto is to be added 2. I beleeve that for me that is for my salvation he is the only begotten Son of God or I beleeve that he is therefore the naturall Son that hee may make me a son by adoption and may communicate to me and to all the elect the dignity and right of the sons of God as it is said We have seen his glory as the glory of the only begotten Son of the Father John 1.14 12. Mat. 1.17 Ephes 1.6 As many as received him to them he gave power to be the sons of God This is my beloved Son in whom I am well pleased God with the glory of his grace hath made us accepted in his beloved Of the Deity or God-head of Christ WHereas this doctrine concerning the only begotten Son of God is a foundation of our salvation and we cannot beleeve that Christ is the only begotten Son of God and much lesse can beleeve in this only begotten Son of God unlesse withall we beleeve that Christ is true God even the everlasting Word of the same substance dignity power and nature with the Father it remaineth therefore that herein briefly we deale against the Heretickes who impugne it Foure things are principally controversed touching the God-head of the Son 1. Whether the Sonne of God or the Word be a Subsistent or Hypostasis or person in the flesh and before the taking of flesh That is whether in Christ man there be besides his soule and body a spirituall nature or substance which was also existing before Christ borne of the Virgin and wrought and accomplished the works of God and is the Son of God and is so called in Scripture 2. Whether hee be a person truely distinct from the Father and the holy Ghost 3. Whether he be equall unto the Father 4. Whether hee be consubstantiall that is of one and the same substance and essence with the Father We have therefore foure principall conclusions to be proved in their order against severall Heretickes 1. That Christ borne of the Virgin besides his soule body is a subsistent or person 2. That he is a distinct person from the Father and the holy Ghost 3. That he is equall to both 4. That he is of the same essence with both A double way of gathering testimonies of Scripture MOreover there is a double manner of gathering arguments out of the Scriptures whereby the divinity of the Son and the holy Ghost as also other things questioned in divinity are confirmed 1. When the testimonies of Scripture are gathered according to the order of the bookes of the Bible 2. When as certain orders or sorts of arguments or proofes are set unto which the testimonies of Scripture thereto belonging are referred Both waies are good and both very often necessary for a Divine when he privately considereth and examineth or discusseth controversies and disputes of Divinity and searcheth what is true in them The first way is more laborious and repeating of the same things the later is more short and compendious and more fit and appliable both for teaching and also that the grounds of the points and opinions of Christian Religion may the more easily be conceived of the minde and more firmly stick and abide in the memory for whatsoever need or use thereof to come THE FIRST CONCLUSION The Son of God is subsistent in the flesh both of the Virgin and before the flesh THis Conclusion is to be proved and maintained against both ancient and moderne or late up-start Heretickes ancient as Ebion Cerinthus Samosatenus Photinus modern as Servetus and others The orders or sorts of arguments which confirme this Conclusion may be either eight or nine in number To the first Classe belong those testimonies of Scripture 2 Classe which expresly teach and distinguish two natares in Christ and in which the Word is discribed that he was made man that he was manifested in the flesh John 1.14 Heb. 2.16 1 Tim. 3.16 1 John 4.3 John 3.13 18.37 Heb. 2.14 John 5.58 and assumed or took flesh c. The Word was made flesh He tooke the
could not be called the proper and only begotten Son Wherefore he is and is called the proper Sonne of God in that he alone was begotten of the substance of God the Father Repl. 2. The word saith Servetus was indeed alwaies in God but it was not the Sonne but in respect of the filiation or son hood which was to come in the wombe of the Virgin or in respect of man to be borne of the Virgin that is the Word in it selfe was not any invisible 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 Virgin but was a certaine relucency or reflexed shining in God that is that visible image or shape which appeared unto the Fathers in the Old Testament and afterwards passed into the flesh or into that visible man Jesus who alone is the Sonne in respect of whom also the Word or that visible shape which alone he will have to be the person is called the Sonne Answ 1. By this is denyed that Christ is the proper Sonne of God because his humanity issued not from the substance of God 2. The Word is such a Son as unto whom the Father gave to have life in himselfe as he himselfe hath it in himselfe who when things were created was even then God by whom all things were made who was the life and the light of men c. The Word therefore was and that before Jesus born of the Virgin a living intelligent working hypostasis or substance 3. There should have been no hypostaticall or personall difference between the Father and the Son because the Word according to Servetus doctrine had not his proper hypostasis whereby he should differ from the Father So that the Father should either have bin without the Son or the Father should have bin the same person with the Son which is the heresie first broached by Sabellius Object 2. He who is not named in the Scripture before the taking of flesh the Sonne of God was not the Sonne of God before his nativity of the Virgin Wherefore he was not the Sonne of God before Answ 1. We deny the Major for we know that Gods revelation and manifesting in the New Testament is clearer than in the Old And therefore albeit it were true which these would that the Son of God is not called the Son but after the assumption of the flesh yet notwithstanding seeing in many places it is shewed most cleerly that the Sonne who tooke flesh was before he tooke flesh as The Word who is the onely begotten Sonne of the Father Joh. 1.13 5.17 was in the beginning By the Sonne all things were made My Father worketh hitherto and I work it may not be said that therefore the Son was not before he tooke flesh because he was not called before by his name Ans 2. The Minor is not true Christ named in the Scripture the Son of God before he took flesh For however the Old Testament be more obscure and darke than the New yet is he called by Salomon the co-eternall wisedome of God begotten of God Likewise it was foretold that the Messias should be God and the Sonne of God and after another manner than other sons His name shall be called Immanuel Esay 7.14 9.6 He shall call his name wonderfull Counsellour The mighty God The everlasting Father This is the name whereby they shall call him The Lord our righteousnesse The Lord hath said unto me Jerem. 23.6 Thou art my Sonne this day have I begotten thee Againe Kisse the Sonne I will be his Father Psal 2.7 12. 2. Sam. 7.14 and he shall be my Sonne Wherefore long before was he signified to be the Son of God who afterwards was to be man Object 3. If the divine nature of Christ was without his humane nature the Sonne of God there shall be made three sonnes namely his Divinity his Humanity and whole Christ consisting of both natures Christ but one Son though consisting of two natures Wherefore there was not any Sonne before Jesus was borne Ans The Antecedent is most false For seeing the Word did take joyne and unite personally unto himself not another person or Son of God but another nature this assumption or taking maketh not moe persons or sons but it is one and the same person or one Son having in him two natures Object 4. If the God head of old without the flesh was the Son and now two natures are one Son there shall be neverthelesse two sons one incorporeall the other corporeall Wherefore there was not any Son before the flesh Ans Neither is this Antecedent true For one and the selfe same Son is of old incorporeall of one only nature and only God but now corporeall of two natures and existing both God and man Object 5. The humanity by it selfe is not the Sonne Therefore neither the Divinity by it selfe is the Sonne Answ This reason doth not follow because there is great dissimilitude of the natures which are compared The Word existed and was a person and the Sonne before the flesh was taken and assumed But the humanity was neither before the assumption neither being assumed did it make the person by it selfe And therefore the humanity severally is not the Sonne but is in the Sonne or is the other nature of the Sonne but the Word both separate and knit to the flesh is the same Son as touching it selfe it is the Son of God by nature but as touching the assumed nature or humanity the naturall son of man and the Son of God by grace or personall Vnion To the third Classe of arguments also belong those sayings which teach the man Christ to be the only begotten Sonne of God 3. Classe Christ the only begotten Son of God John 3.16 1.14 So God loved the world that he gave his onely begotten Son Wee saw the glory thereof that is of the Word incarnate as the glory of the onely begotten Sonne of the Father For the only begotten is hee who hath not any brethren of the same generation and nature But Christ as touching his humane nature Heb. 2.14 vers 16.17 hath brethren Forasmuch as the children were partakers of flesh and bloud he also himselfe likewise took part with them And a little after Hee in no sort took the Angels but hee took the seed of Abraham Wherefore in all things it became him to be made like unto his brethren And a little before He that sanctifieth and they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them brethren Wherefore there is in Christ another nature according to which he is the only begotten Son of the Father besides his humanity according to which both he hath many brethren and is sprung not of God but of the seed of David Christ is called the only begotten by nature
not in respect of the maner of his generation Obj. The man Jesus is called the only begotten because he only was begotten of the Virgin by the holy Ghost It is a misconstruing and corrupt interpretation of the word For 1. He is so the only begotten that he is also the proper or naturall Son Now such a one is said to be the only begotten not for the speciall manner only of begetting but because he only was begotten of his substance whose Son he is called or because hee only hath his essence issuing from the substance of the Father 2. Because hee is the very same by whom all things were made and are preserved who is in the bosome of the Father even from the beginning of the world revealing God unto the chosen who being sent from heaven into the world took flesh c. He is called the only begotten Son of the Father John 1.14.18 1 John 4.9 Wee saw the glory thereof that is of the Word but not of the man Jesus as Heretikes would have it For there is no other Antecedent in that place but the Word For these words goe before The Word was made flesh and dwelt among us then followeth and we saw the glory thereof If then the Word it selfe be called and is the only begotten then Christ is called the only begotten in this place not in respect of the maner of his generation of the Virgin but in respect of his generation from everlasting of the Father 3. The Words generation of the Father is often in Scripture discerned and distinguished from Christs generation of the Virgin The Evangelist as we see calleth the Word the only begotten of the Father Of wisedome it is said Prov. 8.25 That before the mountaines that is from the beginning it was formed or as the Chaldee Paraphrast interpreteth it begotten but wee read in Matthew Mat. 1.18 25. that Jesus who is called Christ was borne of Mary 4. The only begotten is opposed to Angels and Men. But Angels and Men are the sons of God either by creation or by adoption or by sanctification after what sort soever this be wrought by the holy Ghost Therefore Christ must needs be called the only begotten for this cause even for that he is his Son by nature For after this manner he is the Son of God onely and truly and simply severed from other sons Wherefore to this third ranke or Classe those places also should be referred which shew that we are the sons of God by adoption by and for that onely begotten Son For seeing grace is opposed to nature and we are sons by grace it must needs be that Christ is the Son by nature 4. Classe Christ the Son of God To the fourth Classe belong those testimonies of Scripture which attribute the name of Son of God manifestly to the other nature also in Christ which subsisted by it selfe before and besides the flesh assumed and did worke all things And seeing Servetus and others are here in an uproare as it were and fight for this that only the man Jesus born of the Virgin but not God or the God-head is called the Son in Scriptures and that therefore before Jesus was born there was not any Son of God subsisting we are diligently to gather and collect those testimonies wherein the name of Son is not attributed to the humane nature onely but also to the divine The argument therefore is this That which subsisting before the flesh born of Mary created the world and from the first beginning hitherto worketh the same things with the Father the same is a person and that without the flesh and before it But the Son of God is called that which subsisting before the flesh created the world and from the first beginning hitherto worketh the same things with the Father Therefore the Son is a person and subsisting even without the flesh and before it that is Christ Jesus born of Mary hath another nature besides his humane nature in respect whereof Christ even before his humane nature was truly existed and is called the Son of God The Major of this reason is manifest For that which worketh all workes and that with the same authority liberty and power wherewith the Father doth must needs be a living and understanding substance that is a person Now the Minor is proved by testimonies of Scripture For the very same who is before all things for whom and by whom all things were created and do consist who doth all things likewise himself which the Father doth is called the beloved Son of God the first begotten of all creatures Col. 1.16 Heb. 1.1 2. 2.10 by whom God spake unto us in the last dayes c. But the flesh or humanity of Christ is not before all things is not Creatresse but created in the last times John 5.19 doth not uphold or sustain all things with its word becke and effectuall will but is it selfe sustained and upheld by the Word who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculously conceived in the Virgins wombe was subsisting did worke and is the Son of God Againe God sent not his Son into the world to condemne it John 3.17 The Father sent the Sonne into the world but the humanity of the Sonne was borne in the world Therefore he was his Sonne before hee was sent into the world John 5.21 The Sonne quickneth whom he will No man knoweth the Father but the Sonne Mat. 11.27 and hee to whom the Sonne will reveale him But in the old testament before Jesus was borne of the Virgin some were raised from the dead and quickned for there were some from the beginning of the world who knew God aright Therefore in Jesus the Son of Mary is another nature besides his flesh which is the Son of God and subsisted from the beginning of the world revealing God unto men not onely to those of the godly who lived since hee took flesh but to those also who lived before it Again He is called the Son who came from heaven who being in earth is in heaven who came into the world not as other men from the earth but from above Joh 3.13 17 19 31. 16.28 out of heaven from the Father So that then he was before he came into the world But the flesh of Christ is not of heaven neither came it from heaven therefore there must needs be another nature in him in respect whereof he is the only begotten Son of God even before he took flesh of the Virgin Again He that was manifested in the flesh is God and therefore another nature from the flesh For God is one thing 1 Tim. 3.16 who is manifested and the flesh another thing wherein he is manifested The Son of God is he that was manifested in the flesh For this purpose appeared the Son of God that he might take away
our sins and that he might loose the workes of the Divel 1 John 3.5 Therefore the Son of God and another nature from the flesh that is the man Jesus is the Son of God in respect not only of his humanity but also of his divinity which besides and before the flesh 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 son is also a person But Christs divinity or nature which was also before his flesh is the Son of God by nature Therefore it is a subsistent and a person in the flesh taken or assumed and before it 5. Classe The Word is a person before Jesus borne of the Virgin and he is the Son To the fifth Classe belong those places of Scripture which affirme Christ man to be the Word incarnate The argument is this The Word is a person which both existed before Jesus was born and now dwelleth personally in the flesh taken of the Virgin But that Word is the Son Therefore the Son is a person besides and before the assumption of flesh The Major is proved 1. Because those things are attributed unto the Word which only agree to a thing subsistent living intelligent working that is to a person For the Word was before all creatures with the Father God by him were all things made John 1. 1 John 1. 5. Rev. 19. he was authour of life and light in men he was in the world from the beginning and not known he hath his own country and nation he came unto it in his name men beleeve he giveth power to others to be the sons of God by his own authority and power he doth assume and take flesh and is therein manifested seen handled converseth and dwelleth amongst men The Minor is proved John 14.18 34. Rev. 2.18 1. Because the Word is called the only begotten Son of God 2. Because the same properties are attributed to the Word and the Son For the Son is in the bosome of the Father revealing God unto men By him the world was created In him is life he was sent and came from heaven into the world He took the seed of Abraham Likewise the life which is the Word was with the Father before the incarnation and manifestation of Christ Therefore God was even then the Father of the Word and the Word the Son of God But seeing the new Arrians do marvellously deprave by their new and crafty devised Sophismes this notable place of John concerning the Word subsisting before the flesh born of the Virgin and creating and preserving all things that thereby they might rob and dispoile the Son of God of his true and eternall Deity it seemed good here to adjoyne those things which Zacharias Ursinus some yeeres since noted and drew out as to be opposed against these corruptions and forgeries briefly indeed 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 observed discerned and refuted JOhn purposing to write the Gospel of Christ in the first entrance proposeth the summe of that doctrine which he purposed to deliver and confirm out of the story and sermons of Christ The argument of Johns Gospel And seeing the knowledge of Christ consisteth in his person and office he describeth both and sheweth that Christ is the eternall Son and Word of God the Father who taking flesh was made man that hee might be made a sacrifice for our sins and might make us through faith in him the Sonnes of God and Heires of eternall life This Word then whom afterwards he calleth the onely begotten Son of the Father he saith now to have been in the beginning which sheweth his eternity In the beginning was These wordes of the holy Evangelist they corrupt and deprave who raise again Samosatenus his blasphemies from the pit of hell expounding this beginning of the beginning of the Gospels preaching done by Christ But contrary Saint John and the Church even from the Apostles and their Scholars time doe understand that beginning of the world wherein Moses recounteth all things to have bin first created by God Gen. 1. For John saith that the world was made by him and further that even then in the beginning he was God and that the true God Creatour which is onely one and was in the beginning of the world Repl. 1. Beginning doth not signifie eternity Therefore yee deprave it who so expound it Answ Wee doe not so expound it but that even then in the beginning of the world was the Word and therefore was before the Creation of the world and whatsoever was before this was from everlasting and so is the Scripture wont to speake as Eph. 1.4 1 Pet. 1.20 Pro. 8.22 23. c. where we may see a large place concerning wisdome whose eternity is there signified in this that it is said to have been before the creation of the world Repl. 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 Ans This sheweth that sometimes it so signifieth but not alwaies And we are still to construe it of that beginning which the text sheweth As also in other places I am α and Ï Rev. 1. â the begining and the end the first and the last The Word The corrupters say The man Christ is called the Word because he speaketh and teacheth the will of the Father Wee say that he is called indeed the Word for this cause because he declareth God and his will but yet in respect of his divinity not of his humanity The reasons hereof are 1. Because his humanity was not from the beginning of the world 2. Because this word was made flesh that is took on him humane nature 3. Because this Word did lighten all men from the beginning of the world whosoever had the knowledge of God and how much soever they had Hee was the life and the light of men lightning every man which cometh into the world No man hath knowne the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time the Son which is in the bosome of the Father he hath declared him Repl. 1. It is said Now God hath spoken unto us by his Sonne Heb. 1.1 Ans That is by his Son made man Repl. 2. Hee is not said any where in the old Testament to have spoken Ans Yes By the Angel of the Lord who also himselfe is Lord. Esay 6.9 Likewise The Lord appeared speaking whom Saint John affirmeth to have been Christ John 12.40 Repl. 3. The Word is said to have been palpable visible and so forth Answ That is 1 John 1. by reason of
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world 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 being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
Deity either of nature that is by divine properties created which are not equall with the Creatour so are the Angels or of office so Moses is called called god and all Magistrates Luke 1.32 But unto the Son Christ it is communicated by the nature or essence it self so that the very Deity is his substance Which we thus prove 1. He is the onely begotten and proper Son of God the Son of the most High who also is himself the most High But he is the proper Son to whom the substance of the Father is communicated As the Father hath life in himself John 5.26 so likewise hath he given to the Son to have life in himself Therefore the Son also is God of himself living and the fountain of life Wherefore this communicating of the Deity maketh him equall with God and the same God with the Father So far off is it from proving the contrary Repl. 1. Power was given to him John 5.27 being man Therefore it was not given him by eternall generation Ans It was given to the Word by generation to man by union of the Word Repl. 2. It was given him after his resurrection Ans Then was given him the full authority and liberty of using that power which he had alwaies All things mad by the Word All things were made by it and without it was made nothing Wee interpret That all creatures were made by him in the beginning and that also by him is gathered out of mankind and regenerated through the working of the holy Ghost an everlasting Church They construe it That by all things are meant those things which are wrought in the new creation that is in the collection and regeneration of the Church by the Gospel which is called the second creation Answ 1. Wee grant this point not the whole interpretation but only this point of the creation and if this were the sense yet hereof would it also follow That Christ were very God and by nature God The second creation also which is regeneration proveth Christ God 1 Cor. 3.6 9. Heb. 3.4 6. Eph. 1.33 4.8 10. 1. Because to work the first and second creation by his owne nature power and operation is the proper worke of one and the same very God God gave the increase So then is neither he that planteth any thing neither hee that watereth but God that giveth the increase Yee are Gods husbandry and Gods building Hee that hath built all things is God And Christ worketh this new creation not as an instrument but by his own proper vertue Which is his body even the fulnesse of him that filleth all in all things Hee ascended up on high hee gave gifts unto men hee ascended farre above all heavens that hee might fill all things Hee gave some Apostles and some Prophets By whom all the body receiveth increase I give unto them eternall life Hee sanctifieth the Church John 10 2â Eph. 5 2â and cleanseth it by the washing of water through the word 2. Because no man can give the holy Ghost but hee that is very God whose proper spirit it is But the second creation is not wrought but by the holy Ghost whom Christ the worker and effector of this creation sendeth Therefore hee is very God and Lord. 3. Because the new creation is the regeneration of the elect to eternall life This began even from Adam albeit it was wrought in regard of the Mediatour which was to come And it was wrought by the same Mediatour the Sonne in regard of whom or for whose sake it was wrought ever since the beginning For Christ as by his merit so by his efficacy and vertue is Saviour not onely of a part but also of his whole Church and body which consisteth of all the elect and sanctified even from Adams time By whom all the body receiveth increase Eph. 4 1â Esay 9. â The everlasting Father authour preserver propagator and amplifier of his Church through all ages of the world The Ruler that should come forth out of Bethlehem Mieah 3.2 was given from everlasting to he the Head and Saviour of the Church Hee shall be peace even before hee came out of Bethlehem and the Saviour of his Church against the Assyrians and all her enemies Gen. 3.83 The seed of the woman shall breake the Serpents head This victory and conquest over the Divell beganne even from the beginning of the world David acknowledgeth the Messias also to be his Lord a Priest and a King not only that was to come in the flesh Psal 110. â but even now present to whom now long before God had said Thou art a Priest that is whom hee had already ordained to this office living working and preserving the elect There is one God and ãâã Mediatour between God and man 1 Tim. 2.5 which is the man Christ Jesus Therefore this man is the Mediatour of all from the very beginning hee is the Mediatour obtaining and giving the blessings which hee hath obtained unto all I give unto âhâm eternall life John 10.38 Ephes 1.22 1 Pet. 1.11 3 Hee hath appointed him over all things to be the head to the Church The Spirit of Christ in the Prophets By the Spirit hee went and preached unto the spirits that now are in Prison Eph. â 2â which were in time passed disobedient Yee are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corâeâ-stone Which place is diligently to be observed For then either Christ is the head foundation sanctifier and Saviour of a part of the Church onely which is most absurd or hee was this from the beginning of the world Hee is made the builder of the house whereof Moses also was a part Heb. 3.3 13. ââ Jesus Christ yesterday and to day and the same for ever Ans 2. Wee deny their interpretaion For S. John there speaketh of the first creation Which wee shew 1. Because he speaketh of the second afterwards As many as received him to them he gave power to be the sonneâ of God Of his fulnesse have wee all received Grace and truth âame by Jesus Christ Now hee therefore setteth downe the first creation before because both creations are the work of the same That therefore he might shew that the second creation was wrought by the Word it was necessary for him to teach that the first also was wrought by it For the same is the Creatour and Repairer of the world 2. Because he saith the world was made by him Repl. The world here is taken for the Church Ans No For he addeth And the world knew him not The same world which was made by him knew him not Therefore he meaneth the wicked whether elect or reprobate 3. Other places demonstrate the same My Father worketh hitherto John 5.17 and I worke Wherefore both of them from the beginning of the world Ibid. v. 19.20 worke the
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' ãâã ãâã ãâã ãâã ãâã which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâor of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
very God and eternall life Christ which is God over all blessed for ever Therefore the Son is that one and the same God or that selfe-same divine essence which is God 3. Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper unto both but is either of a diverse essence or compound whether he be of a part or of the whole essence of them of whom he proceedeth But one and the same is the Spirit of the Father and the Son proceeding of both proper unto both and by him both work effectually Gal. 46. God hath sent the Spirit of his Son into our hearts Therefore the Father and the Son are one essence and the same God Otherwise each essence should have his proper spirit and diverse 4. Vnto whom the eternall Father communicateth the same essence which himselfe hath and that whole hee is of the same essence with him Vnto the eternall Son the eternall Father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the Father The Minor is proved because Christ is the onely begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the divine Essence or God-head by reason of the immensity and great simplenesse thereof can neither be multiplied nor divided Therefore the Father communicateth the same and that whole unto the Son Wherefore as in respect that it is the whole essence of the God-head which is commmunicated unto him of the Father hee is co-equall with the Father so in respect that it is the same which the Father hath and retaineth hee is co-essentiall and consubstantiall with the Father Certaine generall heads of those reasons wherewith Heretickes both old and new oppugne this Doctrine That there is both an equall and one and the same God-head of the Father and the Son and also of the holy Ghost with Rules whereby answer may be easily and soundly made unto their objections 1. THe Heretickes build on most false principles and grounds such as this is If the Father begot one of his substance he could also have begotten moe and the Son also might beget another 1. Rule or moe sons For answer this Rule is to be held Wee are to judge of God according to his owne word not according to Hereticall braines and he is to be acknowledged such as he revealeth himselfe in his word as being the eternall Father with the only begotten Son and the holy Ghost For God hath so revealed himselfe that he begot the Son and that one Son only Therefore wee ought to rest here and not to imagine false conceits of our owne 2. They reason out of naturall principles or grounds which are such as are true in things created and finite but false in God who is an essence infinite as Three cannot be one Three persons really distinct cannot be one essence An infinite person cannot beget an infinite person That which begetteth and that which is begotten are not one and the same essence Likewise He that communicateth his whole essence to another doth not himselfe remaine the same which he was To this we answer by another Rule 2. Rule Those principles which are true of a finite nature are foolishly and impiously translated to the infinite essence of God And arguments of this sort are refuted not by a simple deniall of them but by distinguishing between natures capable and uncapable of those principles whereon they ground 3. Of the properties of the humane nature in Christ they inferre the inequality and diversity of his God-head As Christ suffered died c. Therefore he is not God The Rule whereby we answer to this 3. Râel is Those things which are proper to the humane nature are not to be drawn to the divine 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 goe from the office to the nature As Christ is sent of the Father Therefore he is inferiour to the Father 4. Rule The Rule to answer this is The inequality of office doth not inferre inequality of nature or persons Or as Cyril saith The sending and obedience take not away the equality of power or essence So the Father is said to be greater than the Son not in nature or God-head but in manifestation For not the Father but the Son was made base and miserable in the humane nature assumed Where then Christ saith that his Father is greater than he it is meant in respect of his humane nature and in respect of his office of the Mediatourship 5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father as the fountain of all divine operations As The Son saith that his workes are the workes of the Father Therefore hee is not authour of them neither doth hee those works of his own power but only is the instrument whereby God the Father doth them The Rule and Answer hereto is 5. Rule Those things which are ascribed unto the Father as fountain are not removed from the Son or the holy Ghost to whom they are communicated that they may have them their owne and proper For the Son worketh likewise and in like manner Vnto whom the Father likewise did give to have life in himselfe 6. They detract those things from the Son and the holy Ghost ãâã ãâã ãâã ãâã ãâã John 5.26 whereby the Divinity in the person of the Father is discerned from creatures or false gods To which this Rule answereth 6 Rule 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 God-head but onely those things are excluded against which the comparison is made Or The divine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the God-head but onely from creatures Againe A superlative or exclusive speech used of one person doth not exclude the other persons of the God-head but creatures and feigned gods unto whom the true God either in one or in moe persons is opposed John 10.25 The Father is greater then all that is then all creatures not then the Son or the holy Ghost I give eternall life unto them that is no creature doth give it For both the Father also and the holy Ghost doe quicken and give life The Father onely knoweth the day of judgment that is no creature That they may know thee to be the onely very God Mat. 24.26 John 17.3 here the Son is not excluded from true Deity but Idols and false gods to which God the Father is opposed 7. They wrest the phrase of Scripture to another sense as 1 Cor. 15.24 7. Rule The Son shall deliver up
in office only and in the manifestation of his God-head For they which are in nature equall may be unequall in degree of office 10. This is saith Christ life eternall John 17.3 that they know thee to be the only very God Therefore the Son and the holy Ghost are not very God Ans In this place are opposed not the Father and the Son or the holy Ghost but God and Idols and Creatures Therefore these are excluded not the Son or the holy Ghost 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion For it followeth in the Text And whom thou hast sent Jesus Christ Therefore herein also consisteth life eternall that Jesus Christ sent of the Father be likewise knowne to be very God as it is said The same is very God and life everlasting 1 John 5.20 3. There is a fallacy in transferring the particle Onely unto the subject Thee unto which it doth not belong but unto the predicate God which the Greek Article in the originall doth shew For the sense is ãâã ãâã ãâã ãâã ãâã that they know thee the Father to be that God who only is very God Repl. But this argument followeth Maximilian is Emperour Therefore Rodulph is not Why then doth not this follow The Father is God Therefore the Son is not God Ans These persons are finite and their essence cannot belong to moe but the Father and the Son are persons infinite and their essence may be of moe namely of three persons 11. Jehovah or the true God is the Trinity The Father is Jehovah Therefore the Father is the Trinity that is all three persons Ans Meere particular propositions conclude nothing And if the Major be expounded generally after this manner Whatsoever is Jehovah is the Trinity it is false for that which is Jehovah may be some one person of the Trinity The Syllogisme therefore is faulty because Jehovah is not taken in the same signification in both the premisses For the name Jehovah in the Major is taken absolutely and essentially for the three persons for one and the same Jehovah or true God is the Father and Son and holy Ghost joyntly but in the Minor it is taken personally for one person of the God-head that is the Father who is Jehovah of himself Repl. Jehovah is one in number Therefore it is alwaies taken in Scripture after the same manner Ans Jehovah is one in number of essence not of persons 12. Where are three and one there are foure But in God are three and one to wit three persons and one essence Therefore there are foure in God Ans The Major is to be distinguished Where are three and one really 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 as they differ from their essence only in their maner of subsisting or of being The maner of existing is not a diverse substance from the existence being or essence 13. Christ according to that nature according to which in Scripture hee is called Son is the Son of God But according to his humane nature only hee is called Son Therefore according to that only and not according to his divine also hee is the Son of God and so by a consequent the Son is not very God Ans The Minor is false John 3.16 5.18 Rom 8.32 John 5.17 19. John 1.18 Heb. 2.16 John 3.13 17. John 1.14 For Christ is called the only begotten and proper Son of the Father and equall with the Father The Father hath created all things by the Son The Son from the very beginning worketh all things likewise which the Father doth The Son revealed the Fathers will of receiving mankinde into favour unto the Church before his flesh was borne The Son was sent into the world descended from heaven and took flesh But the Word which is God is the only begotten and proper Son of God and took flesh And not the humane but the divine nature of Christ is Creatresse and worketh with equall authority and power with the Father and descended from heaven Therefore God or the God-head or divine nature of Christ is both called in the Scripture and is the Son and by a consequent the Son is that one true and very God These Objections we may compare with those that are before set downe in the Common place concerning the Trinity of the persons For with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned with the selfe-same also is each Person assaulted and contrariwise with whatsoever Sophismes one person is impugned with the same the whole essence of the Deity is assailed Besides some objections were there only proposed which are here more fully assoiled You may reade more of this point Vol. 1. Ursin from page 115. to page 125. Quest 34. Wherefore callest thou him Our Lord Ans Because he redeeming and ransoming both our body and soule from sins not with gold nor silver but with his precious bloud and delivering us from all the power of the Divell hath set us free to serve him a 1 Pet. 1.18 19. 2.9 1. Cor. 6.20 1. Tim. 2.6 John 10.28 The Explication Here we are to observe these two things 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord. 1. In what sense Christ is called Lord. TO be a Lord is to have right and power granted by Law either divine or humane over some thing or person as to use and enjoy it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord 1. Because hee hath dominion over all things and over us also and hath care of all things and of us especially that is ruleth preserveth and keepeth us as his own to eternall life and glory as being bought with his precious bloud None of them is lost John 17.12 John 10 28. whom thou gavest mee None shall pluck them out of my hand 2. Because all things are subject unto him and we are bound to serve him both in body and soule that he may be glorified by us Ye are bought with a price therefore glorifie God in your body and in your spirit Cor. 6.20 for they are Gods Quest To which nature then is the name of the Lord to be referred Ans To both like as also the names of Priest Christ is out Lord according to both his natures King and Prophet For the names of the office benefits dignity and bountifulnesse of Christ towards us are affirmed of his whole person not by communication of properties as the names of his natures and properties are but properly in regard of both natures For both natures of Christ will and work our redemption For the humane nature of Christ is made the price of our redemption by dying for us his divine nature doth give and offer that price
unto the Father and doth by the vertue of his Spirit effectually apply it unto us sanctifie rule save and defend us against our enemies and doth all these things the humane nature being privy thereunto and most earnestly willing it Christ then is our Lord not only in respect of his Divinity which created us but also in respect of his humanity which redeemed us For the person of Christ even as he is man is Lord over all Angels and men 2. For what cause and how many waies he is our Lord. CHrist is Lord Christ our Lord 1. By right of creation John 16.15 By right of creation and government Of this rule and dominion it is said All things that the Father hath are mine For by him and in him are all things created and by his mighty word that is by his forcible pleasure and will or providence they are sustained and governed and whatsoever good is in all the creatures that wholly proceedeth from him And this is a most general dominion which extendeth it selfe unto all creatures even unto Divels and wicked men albeit not altogether after the same maner to us and to all the wicked and divels For 1. He created us to eternall life but them to destruction 2. The dominion which Christ hath over the wicked and Divels consisteth in the right of requiring and commanding of exercising his power and bridling his enemies that is he hath right and power over the Divels and the wicked to do with them what him listeth so that without his will and pleasure they cannot so much as move themselves and if it were his will to bring them to naught as the history of the possessed man in the Gospel testifieth And he permitteth them Mark 5.20 by bereaving and destituting them of the grace of his Spirit to run head-long into sin and eternall destruction He hath also over us right and power to doe with us what him listeth but he furthermore keepeth and guardeth us as his own flock and proper people whom he hath purchased with his bloud he governeth us also and guideth us by his Spirit he worketh in our hearts faith and obedience that we may doe things acceptable unto him and so fenceth us against all the remptations of the Divel and the flesh that we may never fall from him Therefore he is our Lord after a far other sort than of the Divels and the reprobates By right of redemption Hee is our Lord by right of redemption For hee alone paying the ransome for us delivereth us from the power of the Divell by his Spirit regenerateth us and causeth us to begin to serve him and in this liberty whereunto he hath brought us by his merit and power hee also preserveth us against all both outward and inward enemies even unto the end and being raised from the dead hee fully enfreeth and delivereth us from all sinne and misery and endoweth us with eternall blisse and glory The manner of our redemption is most precious sith it is a thing of greater moment to redeeme us with his bloud than with money Therefore hee hath the greatest right of possession in us And seeing hee hath delivered and freed us it is manifest that wee were servants and truely so wee were and are by nature servants and bond-slaves of the Divel from whose tyranny Christ hath delivered us and hereupon now are wee the servants of Christ because us who were by nature his enemies and deserved to be destroyed of him he notwithstanding preserved and delivered For * The reason of this derivation of the name Servant could not be expressed in English as it is in Latin from whence our English word cometh Servi which signifieth servants cometh from Servando that is saved or preserved Servi or servants were first so named by the Romans from servando which is in signification preserved because when in warres they might have been slaine of their enemies they were preserved But this dominion of Christ over us is speciall that is extendeth it selfe only to the Church Object If wee be redeemed from the power of the Divel then a ransome hath been pay'd him for our redemption For from whose power wee are redeemed unto him is the price and ransome due But God gave not him the ransome Therefore wee are not redeemed from the power of the Divell Ans From whose power wee are redeemed as having been supreme Lord over us and holding rightly his dominion over us unto him the price and ransome is due But the Divel is no supreme Lord but the executioner of the supreme Lord which is God who alone hath and holdeth by right dominion over us The Divel indeed hath enthralled us unto himself by the just judgment of God for our sin and took us by force and invaded us though we were anothers right and possession But Christ that stronger armed man satisfying for our sins brake the power of the Divel and enfranchised us being freed from the yoke of his tyranny Wherefore in respect of God Christ redeemed us for unto him he hath paid the price But he hath delivered us We are said to be redeemed in respect of God wee are delivered in respect of the Divell or set us at liberty in respect of the Divell For we are given unto Christ our Redeemer to be his own neither hath the Divell any more right or power over us And this Christs Dominion over us cost him enough who therefore also hath care of it and preserveth it Of that dominion we dispute especially in this place For the Divel doth not acknowledge Christ to be such a Lord unto him as we confesse him to be unto us because he hath redeemed us and because he guideth us with his Spirit By right of preservation In respect of our preservation Christ is our Lord because he defendeth us unto the end and keepeth and safe-guardeth us to eternal life not only by defending our bodies from enemies but our soules also from sins For our preservation must be understood not only of our first freedome from the power of the Divell but also of the continuall guarding of us and the consummation of all his benefits Of this dominion himselfe speaketh None of them are lost which thou gavest me No man shall pluck my sheep out of my hands He keepeth the wicked to destruction Joh. 17.22 10.28 6.37 and defendeth their bodies only In respect of Gods ordinance In respect of Gods ordinance because the Father ordained the Word and this person Christ unto this that by him he might worke all things in heaven and in earth For Christ is not in this respect only our Lord in that hee saved us that is delivered us from our enemies and of enemies made us the sonnes of God but also because the Father gave us unto him manifested unto us to be our Prince King and Head Feb. 1.2 John 6.17 7.5 Acts 5.31 Ephes 1.22 and hath made
and omnipotency not of his flesh but of his God-head united thereunto by which Christ-man doth effectually apply to us those benefits which he hath obtained for us of his Father Now to acknowledge when we worship Christ the Mediatour these things in him and to professe the same both in words gestures and actions is the honour which is due and is exhibited by us to his humanity by reason of the God-head united thereto yet so that this veneration of his humanity is not separated from the honour which agreeth to Christ according to his God-head For with one and the same particular and individuall invocation and worship we speak to and honour whole Christ God and man according to the properties of both natures which he retaineth and will have also now in his glory and for ever to be attributed to him unitely but yet distinctly that is As the person and office of the Mediatour so the adoration or worship is compound having parts whereof some agree to the God-head some to the flesh and as in the office so also in the honour of the person the properties and operations of the natures are not separated neither yet confounded but being united are distinguished Wherefore as it doth not follow The God-head in Christ is Redemptresse by reason of the flesh assumed Therefore it is alwayes subject to sufferings and mortall did suffer and was dead So there is no necessity in this Ubiquitary argument Christs humanity is adored by reason of his God-head Therefore the same is also really omniscient omnipotent and after the same manner to be adored as is the God-head The reason is because of the fellowship or conjunction of office and honour in the person the same properties and operations in natures are wrongly and heretically inferred The summe of all is That Christs humanity is adored by reason of his God-head cometh not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these and other like properties is the God-head onely invocated but because it doth truly know understand heare our necessities cogitations desires prayers the divine intelligence and understanding which is united to it revealing and opening them unto it and also because what we crave at Christs hands the same it effectually performeth not by the bones sinewes hands fingers feet but by the force and power of the same God-head Furthermore that manner and forme of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is usually 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 themselves interchangeably by reason of the unity of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Senecdoche and is termed by many Synecdoche because that is affirmed of the whole person which agreeth unto it onely in respect of one of the natures as a part It is also called a mutuall and interchangeable attribution because as humane properties are attributed unto God in respect of the humanity so divine are attributed unto man in respect of the divinity 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 union of both natures A rule to be observed concerning the attributes or properties of the office of Christ Mediatour THe names of Office and Honour agree unto the whole person in respect of both natures keeping still the difference in natures of properties and operations These attributes are rightly affirmed of subjects both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickneth the manhood quickneth and God or man quickneth The attributes of office are To be the Mediatour to make intercession to redeeme to save to justifie sanctifie purge from sinnes to be Lord and Head of the Church to be worshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conjoyned and distinct For even for this very cause was it necessary that the two natures should be united in Christ Mediatour that what neither nature could doe being set apart in the work of our Redemption that Christ subsisting in both joyned together might doe and accomplish by both As therefore the natures themselves so their properties also or faculties of working and operations are proper and remain divers 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 alwayes labour and work together in the office and benefits of the Mediatour and neither without other yet doth not therefore one worke the same which the other doth But each worketh according to his property and force of working onely that which is proper to each nature and not that also which belongeth unto the other As neither the soule doth that which is proper to the body neither the body that which is proper unto the soule each doing their proper function So likewise the humanity accomplisheth not that which is proper to the God-head nor the God-head that which is proper to the manhood but the same Christ executeth and performeth one and the same office and benefit by both natures which he hath in him as parts of his person the Word working according to the property therof what belongeth to the Word and the flesh in like manner executing according to the peculiar and proper faculties therof and not according to others that which belongeth to the flesh For the properties and 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 Christs office which are called of the ancient ãâã ãâã ãâã ãâã ãâã that is communicatings or such as make things common the properties and operations of natures are to be distinguisht from the office of the person and from the honour which in respect of the office is due unto the person likewise one effect or act The antropall that is both of God and man or worke or benefit from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of working and actions in executing that office are not common to both natures For that the same should be both proper and common doth imply a manifest contradiction So the work and benefit of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two parts hereof and diverse operations proper to each nature which are wrought joyntly and belong to the same person which is Christ God and man that is
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesââe Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
man Nestorius separated the two natures in Christ Nestorius heresie neither would have the Sonne of God but man onely to have died Doe not boast thou Jew saith Nestorius thou hast not crucified God but man The Ubiquitaries beleeve that the humanity of Christ The Ubiquitaries heresie from the moment of his incarnation was so endowed with all the properties of the God-head as that onely in this the humanity differeth from the God-head that the humanity hath by an accident whatsoever the God-head hath by and of it selfe Hereof it cometh that they imagine that Christ was in the time of his death yea when he was inclosed in the Virgins womb in heaven and every where not only as touching his God-head but with his body too This is it which they call the forme of God Phil. 2.6 Wherefore against all these we affirme and in the Creed beleeve that Christ died truly and corporally even by a true divulsion and separation of his soule from his body 1. Christ died truly and that a locall separation so that not onely his soule and body were not together every where but were not together in one place the soule was not where the body was Matth. 27.50 Marke 15.37 Luke 23.46 John 19.30 nor the body where the soule was Then Jesus cried againe with a loud voyce and yeelded up the Ghost Jesus cried with a lowd voyce and gave up the Ghost Father into thy hands I commend my spirit And when he had said these words he gave up the Ghost He bowed his head and gave up the Ghost Object But as vertue that is his divinity is said to have gone out of him so also he gave up the Ghost Answ There is a dissimilitude in these Because the divinity remaining united with the humane nature yet did work abroad without it The soule did depart from the body The reason of this dissimilitude is because the act of his divinity is increate and infinite but the act and power of his soule finite and created But yet this is further to be added 2. Christ died without breach of the union of his two natures that although his soule was truly separated from his body yet the Word notwithstanding did not forsake neither body nor soule but remained neverthelesse joyned both to body and soule and therefore the two natures in Christ were not divelled or sundered by that divulsion of the soule and body Object Why then cryed he Matth. 27.46 My God my God why hast thou forsaken me Answ Because of his delay and deferring of help and succour For the two natures in Christ ought not to have been divelled or sundred because it is written God hath purchased the Church with his own bloud And he was to be the Son of God who should die for our sins Acts 20.28 that he might be a sufficient price for them Hereby also it doth cleerly appeare That The union of both natures in Christ is no Vbiquity For the soule being separated from the body was not in the grave with the body and by a consequent not every where because that which is every where can never be separated and yet in death and in the grave the union of both natures remained and continued 2. Whether it was requisite and necessary that Christ should die IT was requisite and necessary that Christ to make full satisfaction not only should suffer but also should die 1. In respect of the justice of God that so his justice might be satisfied which required the death of men by whom it was violated For the hurting and offending of the greatest good is to be expiated with the greatest punishment or with the utmost destruction of nature that is with the death of the guilty condemned for sinne according to that The wages of sinne is death Rom. 6.23 But Christ succeeded in our stead and took on him our person who had sinned and had deserved death not only eternall but temporall also For wee deserved destruction which is the dissolution of the soule from the body whereon ensueth the dissolution of the body as a house is said to be subverted and destroyed when one part is separated from another Now it was requisite that the Sonne of God should die that he might be a sufficient ransome for our sins For no creature could have sustained such a punishment as should have been equivalent to eternall punishment and yet withall should have been temporall Object They have deserved eternall punishment whosoever are not reconciled to God by Christ therefore the soules ought not to be separated from their bodies that they might suffer eternall damnation Ans It doth not follow but this rather That therefore both body and soule must be together that they may suffer it which at length shall so come to passe Therefore it was necessary that Christ should die for us and his soule be separated from his body 2. In respect of Gods truth that the truth of God may be satisfied For God threatned and denounced death when ever we sinned which denouncing was to be fulfilled after sin was once committed And this is that commination or threatning pronounced by God himself In the day that thou eatest thereof thou shalt die the death Obj. But Adam did not presently die Ans Truely he forth-with died not a bodily death Gen. 2.17 howbeit he became mortall straight upon it and by little and little he dayly died and even now already had he died spiritually eternall death and now was dead I heard saith he thy voice and I was affraid because I was naked Gen. 3.20 There was a terrour in him and a feeling of Gods wrath a strife with death the losse of all the gifts both of body and mind But there followed the equity moderation and lenity of the Gospel For God had not expresly said that he should certainly die wholly and presently For so had he perished for ever Wherefore the Son offered a mitigation and lenifying raised him up to a new life that notwithstanding he should remain subject to the corporall death which yet should not be deadly and pernicious unto him 3. In respect of the promise made to the Fathers both by words He is brought as a sheep to the slaughter and as a sheep before be shearer is dumb Esay 53.7 so openeth he not his mouth and by sacrifices whereby God promiseth that Christ should die such a death as should be an equivalent price for the sins of the whole world This could not be the work of a meere creature but of the Son of God only and therefore it was requisite and necessary that the Son of God should suffer so grievous a death for us Ob. Then they do not satisfie Gods justice who are punished because their punishment is endlesse and eternall Ans They satisfie by eternall punishment Rep. So then might we also be delivered from the curse by our selves Ans So then shall we never be
locall true and visible translation and removing of Christs body into that heaven which is above all visible heavens to that light which is not to be come unto to the right hand of God where he now is and remaineth and whence he shall returne to judgement What Christâ alcension is In this Article as in the former touching the Resurrection two things are to be considered the history and the fruit In the history these circumstances are to be examined 1. Who ascended The same Christ which suffered and died 2. According to what part of him According to his humane nature 3. Whither Up into heaven above these visible heavens 4. By what meanes By the power alone of his owne God-head 5. To what end Even to be our head and heavenly Bishop 6. In what manner Visibly his Disciples beholding him by a true and locall elevation of his body out of earth into heaven 7. When The fortieth day after his Resurrection 8. Where In Bethany at the mount of Olives Of the fruits we shall have fit occasion to intreat in the forty and ninth Question of the Catechisme But all these nine Questions even now proposed may be reduced unto these five immediatly following 1. Whither or to what place Christ ascended 2. How he ascended 3. Wherefore he ascended 4. What is the difference betweene Christs ascension and ours 5. What are the fruits of Christs ascension 1. Whither Christ ascended JEsus Christ-man when he was together with his Disciples in Bethania forty dayes after his resurrection after he had often proved and confirmed his resurrection his true flesh and humanity to his Apostles ascended in their sight into heaven Heaven in Scripture signifieth 1. The aire Behold the fowles of the heaven 2. The skiey region and celestiall Spheres When I behold thine heavens What heaven signifieth Mat. 6.26 Psal 8.4 Ephes 4 10. the works of thy fingers He ascended farre above all heavens namely these visible heavens 3. The place of the blessed which is that space immense most lightsome glorious without and above the whole world and the visible heavens where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwell there not that he is contained or circumscribed in any place but because there doth his glory especially appeare unto the blessed Angels and men It is called in Scripture the new world the new heaven the heavenly Jerulem Paradise the bosome of Abraham This heaven is not everywhere but above separate from earth and hell Betweene you and us there is a great gulfe set Luke 16.25 so that they which would go from hence to you cannot neither can they come from thence to us Heaven is my seat and earth is my foot-stoole In this third signification is heaven here taken Esay 66.1 Christ then ascended into heaven that is Acts 2.21 was carried up into the place of the blessed The holy Ghost came from heaven in the day of Pentecost 2 Kings 2.11 2 Cor. 12. 2. Elias was taken up into heaven Paul calleth it the third heaven Into this heaven namely into the place of the blessed Christ ascended and now is there and shall thence come againe to judgement as many most evident places of Scripture testifie unto us which that Divell the subtle Sophist and deceiver shall never be able to wrest or elude While they beheld he was taken up for a cloud took him up out of their sight Acts 1.9 10 11. And while they looked stedfast towards heaven as he went behold two men stood by them in white apparell Which also said Ye men of Galilee why stand yee gazing into heaven John 14.2 This Jesus which is taken up from you into heaven shall so come as yee have seene him go into heaven In my Fathers house are many dwelling places that is many houses in which we may dwell and remaine I go to prepare a place for you He was taken up into heaven Luke 24 5â Markâ 16.19 Acts 7.56 He was taken up I see the heavens open and the Sonne of man standing at the right hand of God He saw with his bodily eyes indued from above with a new seeing force and sharpnesse beyond and through all the visible heavens Christ in the same humane nature Colos 3.1 Ephes 4.10 in which he had been annihilated and humbled Seek those things which are above where Christ sitteth at the right hand of God He ascended farre above all heavens He is extred into heaven Heb 4.14 7.26 9â4 Phil. 3.20 Made higher than the heavens He is entered into very heaven to appeare now in the sight of God for us Our conversation is in heaven from whence also we look for the Saviour even the Lord Jesus Christ Object But we converse on earth Therefore heaven is in the earth Answ Our conversation is in heaven 1. In respect of the hope and certainty we have thereof 2. In respect of the inchoation or beginning which we have here of that heavenly life which is to be consummated in the world to come In this heaven that is in the house of God and all the blessed Christ ascended God would therefore have us to know the place whereinto Christ ascended 1. That it might be apparent that Christ is true Man and that he vanished not away but doth continue Three causes why the place whither Christ ascended is made known unto us and shall continue for ever true Man 2. That we might know whither our cogitations were to be converted and where we ought to invocate and call upon him that so Idolatry might be avoided 3. That we might know our dwelling place into which Christ will bring us and in which we shall converse and dwell with Christ 2. How Christ ascended into heaven CHrist ascended into heaven first not simply but in respect of his humane nature onely In respect of his humane nature only and that the very same which was borne of the Virgin dead buried and which rose againe Object 1. He that ever is in heauen did not ascend into heaven for then he should have beene sometime out of heaven But the Son of Man was ever in heaven Therefore he is not ascended Answ He that ever was in heaven as touching that whereby he was ever there that is his Divinity did not ascend and so we grant Christ according to his Divinity not to have ascended for that was before in heaven and as when Christ was on earth the same did not therefore leave heaven so when he is now in heaven his Divinity doth not therefore depart from us Cyprian saith The Lord ascended into heaven not where the Word of God before was not sith he was alwayes in heaven abiding in the Father but the Lord ascended thither where the Word being made flesh sate not before Object 2. That which descended did also ascend His
and governeth all things They commonly define it to be to reigne in equall power and glory with the Father That is true indeed of Christ for he doth all things likewise as doth the Father and is endued with the same power with the Father which also he exerciseth But the Son hath alwaies so reigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sit neither doth sit at the right hand of the Father because the Father doth not governe all things especially his Church immediately by the holy Ghost but by the Son Wherefore this definition which is commonly received is not sufficient and perfect Some confound his sitting with his ascension and say it is all one But we have already shewed and proved a difference and it is absurd that in so short a Confession should be an idle speaking of the same thing twice This phrase of speech is taken from the custome of Kings Whence the phrase of Christs sitting at Gods right hand ariseth who place those whom they honour at their right hand and have their assistant assessors to whom they commit the power of government So Christ is said to sit at the right hand of the Father because the Father will rule and governe by him immediately all things both in heaven and earth This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension Or the peerlesse exaltation of the Mediatour in his Kingdome and Priest-hood Christ alone sitteth then at the right hand of God the Father that is he is that Mediatour and person omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her enemies And this glory and Session of Christ at the right hand of the Father Foure things wherein Christs sitting at Gods right hand consisteth is 1. The perfection of Christs divine nature that is the equality of the Word with the Father which he did not then receive but ever had Which his Divinity though for the whole time of his humiliation it lay hidden and undiscried yet it afterwards shewed forth it selfe with power and majesty 2. The perfection and exaltation of Christs humane nature This perfection compriseth 1. The personall union of the humane nature with the Word Col. 2.9 In him dwelleth all the fulnesse of the God-head bodily 2. The excellency of gifts wisdom power brightnesse glory majesty and other graces far greater and more in number than are bestowed on all men or Angels and therefore in which he far excelleth both men and Angels Joh. 1.16 3.34 Of his fulnesse have all we received God giveth him not the spirit by measure 3. The perfection or the excellency of the office of the Medâatour that is the Propheticall Priestly and Royall function which Christ now as the glorified head of his Church doth in his humane nature gloriously exercise in heaven For now he is our glorious intercessor he is the glorious giver of the holy Ghost and the mighty preserver and defender of his Church This excellency of Christs office is the very exalting of Christ in all his functions that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due unto Christ both in respect of his office as being a Prophet King and Priest and in respect of his person as being God Mat. 28.18 All power is given unto me both in heaven and earth 4. The perfection of Christs honour that is the adoration worship and reverence which equally as to the Father is yielded unto Christ both of Men and Angels because he is adored and magnified of all as the Lord and Prince of all Let all the Angels of God worship him Psal 97.7 Heb. 1.6 Phil. 2.9 Hee hath given him a name above every name By these and the like speeches are signified the parts of Christs sitting at Gods right hand But the name whereof is spoken in the words of the Apostle before alledged is the excellency of the person and office of Christ and a declaration of both by his visible majesty that all may be forced to confesse that this is the King by whom God ruleth all things So also did Stephen see him standing on Gods right hand adorned with visible majesty and glory and worshipped him Christ had some parts 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 up into heaven hee was placed at the right hand of the Father A more full description of Christs sitting at Gods right hand By these parts now of Christs sitting at the right hand of the Father the definition of his sitting may be made more full in this wise When Christ is said to sit at the right hand of the Father he is said to have the same and equall power with the Father To excell all Men and Angels in his humane nature both in gifts bestowed on him more and greater than on them as also in visible glory and majesty 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 immediately his Kingdom in heaven and the whole world and chiefly To govern by his power immediatly the Church Lastly To be acknowledged and magnified of all as chief Lord and Head But how and how many waies Christ is called our Head hath been heretofore fully handled in the 32. Question of the Catechisme Christ may be said to sit at Gods right hand in respect of both natures 1. How in respect of his humanity The Session therefore at the right hand of God is the honour not of the Father or the holy Ghost but proper to the Son alone and is indeed the last degree and consummation of honour which the Son obtained in both natures but diversly in each of them For in respect of his humane nature it is a reall communication of heavenly gifts or perfect glory which the humane nature or man-hood of Christ injoyed not before the ascension But as concerning his divinity his session at the right hand of God is no change thereof 2. How in respect of his divinity but a bare laying aside that humiliation whereunto it had subjected it selfe and a manifestation of that glory which he had alwaies with the Father and had concealed in the time of his humiliation and a title of full and free challenge whereof the God-head in the assumption of humane nature had as it were discharged it selfe For as the God-head humbled it selfe so also it was againe exalted and placed at the right hand of the Father namely John 17.5 it was gloriously manifested in the flesh Father glorifie me c. Many objections are by this definition refuted As 1. The holy Ghost also is equall with God the Father Therefore we may
truly say that hee also sitteth at the right hand of the Father Ans It doth not follow because the reason is grounded on an ill definition For although the holy Ghost be as well as the Father and the Son 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 took humane nature was humbled dead buried rose againe ascended and is Mediatour And further the Father worketh immediatly by the Son only but by the holy Ghost the Father doth not work immediatly but through the Son For the same order is to be kept in their operation and working which is in the persons The Father worketh not By himselfe but Of himself because he is of none The Son worketh By himself not Of himself because he is begotten of the Father The holy Ghost worketh by himself but from the Father and the Son from whom he doth proceed Therefore the Father worketh immediatly by the Son because the Son is before the holy Ghost yet not in time but in order but mediatly the Father worketh by the holy Ghost and therefore the Son the Mediatour is rightly said to sit at the right hand of the Father but not the holy Ghost Obj. 2. 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 sit at Gods right hand Ans Again this reason also is grounded upon a bad definition Christ was alwaies glorious but hee was not alwaies advanced and exalted in the office of the Mediatourship to wit in his Kingdome and Priesthood Now first he began to have the consummation and perfection of glory which before he had not that is gloriously to rule and administer his Kingdome and Priest-hood in the heavens Obj. 3. Christ saith To him that overcometh will I grant to sit in my throne with me Therefore we also shall sit at the right hand of the Father Ans We shall sit there by participation of glory where this must be also granted that the same is the throne of the Father and the Son In the same throne many may sit but not in the same dignity but some in higher room and some in lower Many Counsellers sit neer the Prince but the Lord Chancellour only sitteth at his right hand And so Christ will not give that chief dignity and glory given him of his Father unto any other Repl. But to sit at Gods right hand is also to live gloriously and blessedly and this agreeth to us Ans This is not a full and sufficient dâfinition because a blessed life agreeth both to us and Angels but the sitting at Gods right hand doth not Whereupon these Articles were adjoyned together He ascended into heaven Hee sitteth at the right hand of God the Father 3. Whether Christ did alwaies sit at the right hand of God THis Question should not be needfull except mens curiosity had made it such To the explication whereof is required the distinction first of natures then of time Now as concerning Christs divinity 1. That alwaies sitteth at the right hand of the Father How Christ alwaies sate at the right hand of the Father according to his divinity as sitting signifieth an equall power and honour which Christ hath even the same with the Father For Christs divine nature was from everlasting equall with the Father in honour and power Likewise as To sit at the right hand of the Father signifieth To be the head of the Church For by the Word the Father did from the beginning alwaies preserve the Church as also by him he created all things In this sense Christ was placed by his eternall generation at the right hand of the Father 2. Christ according to his Divinity also doth so sit at the right hand of the Father as hee was ordained to this his office of Mediatourship from everlasting For hee was from everlasting ordained to the Mediatourship yea even according to his divinity 3. He doth alwaies sit according to his divinity at the right hand of God in that he begun from the very beginning of the world to execute and hath executed this his office How he sate not alwaies according to it but was there placed And Christ according to his divinity was in this respect after his ascension into heaven placed at the right hand in that his divinity then began to shew it selfe glorious in his body which in the time of his humiliation had hid it selfe from being openly manifested and declared For in the time of his humiliation which was when he lived on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it self onely and not shewing it selfe abroad Therefore thus Christ also according to his divine nature was placed at his Fathers right hand namely by laying downe that humility which he took on him for our sake and by shewing forth that glory which hee had with his Father before the foundations of the world were laid but had hid the same in the time of his humiliation not by adding any thing unto it which it had not before neither by making it more bright and powerfull neither by manifesting and declaring it before God but unto men and by using fully and freely his right and authority which right and authority Christs humanity had as it were laid downe in the taking up and assumption of humane nature John 17.5 Therefore hee saith Now glorifie mee thou Father with thine owne selfe with the glory which I had with thee before the world was This glory he had not with men Therefore he prayeth that as he had it alwaies with the Father so he might manifest it unto men Wherefore this is not to be taken as if the Word received any change or alteration of his God-head but in that sense only which hath been said Now as concerning Christs humane nature according to it he was then first placed at the right hand of the Father when he ascended into heaven then he attained to his glorification when he received that which before he had not Luke 24.26 For thus it behooved Christ to suffer and so to enter into his glory The Ubiquitaries arguments drawn from Christs sitting at his Fathers right hand Object 1. Hee that sitteth at Gods right hand is every-where Christ sitteth at Gods right hand Therefore hee is every-where Ans This reason wee grant in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is is every-where there will be more in the conclusion than was in the premisses Object 2. The right hand of God is every-where Christs humane nature sitteth at the right hand of God Therefore his humane nature is every-where Ans We deny the consequence of the whole reason because there are foure termes in this Syllogisme For
The right hand of God and To sit at the right hand of God is not all one The Minor should thus proceed The humane nature is the right hand of God But so it is false Neither yet is the Major simply true that he which sitteth at Gods right hand sitteth every-where For apart of the sitting at Gods right hand Acts 7.56 is also that visible glory and majesty wherewith Christs humane nature was endowed and wherewith Stephen beheld him indued in heaven This is not every-where but only in that place where his body is seated and remaineth Obj. 3. He ascended into heaven to fill all things that is with the presence of his flesh Ephes 4.10 Ans It is a fallacy in misconstruing the word He ascended to fill all things that is with his gifts and graces not with his flesh bones and skin These are the monsters and dotings whereby the Divel carrieth Gods glory into derision Repl. That nature which hath received omnipotency is every-where Christs humanity hath received omnipotency Therefore it is every-where Ans The nature which hath received omnipotency by a reall transfusion and communication of the properties is every-where but not that which hath received it by personall union only as the humane nature of Christ But yet notwithstanding many things have been bestowed by reall transsusion on Christs humanity to wit other qualities than which he had on the Crosse and in his humiliation Likewise far more and greater gifts than those which are bestowed either on Angels or on Men were heaped on Christs humane nature after his ascension and in respect of those gifts bestowed on him Christ is placed according to his humane nature at the right hand of his Father but according to his Divinity he is placed at the right hand of the Father as he being glorified and taken up into heaven hath shewed forth the same in his flesh and hath attained unto the perfection of glory or the highest degree of glorification as touching his humanity ON THE 19. SABBATH Quest 51. What profit is this glory of our head Christ unto us Ans First that through his holy Spirit he powreth upon us his members heavenly graces a Acts 2.33 Ephes 4.10 Then that he shieldeth and defendeth us by his power against all our enemies b Psal 2.9 110.1 2. John 10.28 Ephes 4.8 The Explication 4. What are the fruits of Christs sitting at the right hand of the Father THe fruits of Christs sitting at the Fathers right hand are all the benefits of the Kingdome and Priest-hood of Christ glorified As 1. His intercession for us 2. The gathering governing and guarding of the Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the enemies of the Church 5. The glorification of the Church and abolishment of all infirmity whereunto it was enthralled These fruits of Christs sitting at the right hand of God arise out of the office and person which he sustaineth The benefits of the Kingdome of Christ glorified The fruits or benefits of the Kingdome of Christ glorified are that he ruleth us by the ministery of the Word and the holy Ghost that he preserveth his ministery that he giveth his Church resting places and is forcible by doctrine in converting the chosen that he will at length raise up from the dead his chosen and elect abolish all their infirmites glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings unto his Father The benefits of the Priest-hood of Christ glorified The fruit of the Priest-hood of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for us in heaven and that forcible so that the Father denieth us nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our King and Head our flesh and our brother sitteth at the right hand of the Father therefore hee shall give unto his Citizens a rich treasure even his holy Spirit Therefore hee shall at length glorifie and quicken us his members Therefore he shall powre out plentifully on us his celestiall blessings that is a true acknowledgement of God faith in him repentance of our sins and all other Christian vertues and all this shall he perform unto us both in respect of his brotherly love as also in regard of his office who is our Head Because also we have such an High-Priest which is set down at the right hand of the Father there is no cause why we should doubt at all of our salvation he shall keep it safe for us and at length most assuredly and certainly bestow it upon us No man shall pluck my sheep out of my hand John 10.28 17.24 I will that they which thou hast given mee be with mee even where I am The meaning of this Article He sitteth c. Now what ought each mans particular application of this Article touching Christs sitting at the right hand of the Father be Ans Even this I beleeve that Christ now possessed of supreme divine majesty maketh intercession for mee and all the Elect and applyeth unto us his sacrifice that by him and for his sake the Father may give unto me life eternall also that hee governeth and protecteth me in this life against the Divel and all danger and will at length glorifie me and endow me with life everlasting Quest 52. What comfort hast thou by the coming againe of Christ to judge the quick and the dead Ans That in all my miseries and persecutions I look with my head lifted up for the very same who before yielded himselfe unto the judgement of God for me and took away all malediction from me to come Judge from heaven a Phil. 3.20 Luke 21.28 Rom. 8.13 Tit. 2.13 1 Thess 4.16 to throw all his and mine enemies into everlasting paines b Mat. 25.41 2 Thess 1.6 7. but to translate mee with all his chosen unto himself into celestiall joyes and everlasting glory c Mat. 25.34 The Explication IN this Article three Common-places fall in one and meet together which are divers in themselves namely of Christs second coming of the end of the world and of the last judgement Of these places wee will speak joyntly as which are linked between themselves yet so that we chiefly handle that of the last judgement For to little purpose were it for us to thinke of Christs second coming except wee did further consider to what end he should come The chief Questions of the last judgement are 1. Whether there shall be any judgment 2. What that judgement is 3. Who shall be Judge 4. Whence and whither hee shall come to judge 5. How he shall come 6. Whom he shall judge 7. What shall be the sentence and execution of this judgement 8. For what causes this judgment shall be 9. When it shall be 10.
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit 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 divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â 10 Mat. 12.31 Acts â 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
and sanctification John 3.5 Except a man be borne againe of water and of the Spirit 2 Cor. 3. â8 c. Wee are changed into the same image from glory to glory as by the Spirit of the Lord. The governing of the actions and whole life of the godly As many as are led by the Spirit of God Rom. 8.14 they are the sonnes of God They were forbidden of the holy Ghost to preach the word in Asia Acts 16.6 Comforting in temptations The Comforter is the holy Ghost John 14.26 whom the Father will send in my name Acts 9.31 The Churches were edified and multiplyed by the comfort of the holy Ghost I will powre upon the house of David the Spirit of grace and compassion Zech. 12.10 The strengthening and preserving of the regenerate against the force of temptation even unto the end The Spirit of strength shall rest upon him Isa 11.2 John 14.16 Ephes 1.13 Hee shall give you another Comforter that hee may abide with you for ever In whom also yee are sealed with the holy Spirit of promise The pardoning of sins and adopting the sonnes of God Yee have received the Spirit of adoption Rom. 8.15 â Cor. 1.17 1 Cor. 6.11 Where the Spirit of the Lord is there is liberty Yee are justified in the name of our Lord Jesus and by the Spirit of our God The bestowing of salvation and life everlasting John 6.63 It is the Spirit that quickeneth If the Spirit of him which raised up Christ from the dead dwell in you Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you Judgement and sentence against sin John 16.8 When the Comforter shall come he shall reprove the world of sin Mat. 12.23 The blasphemy against the holy Ghost shall not be forgiven unto men His divine honour Equall and the same honour is given to the holy Ghost which is given both to the Father and the Son To no creature but to God alone is to be given divine honour that is honour proper to God only But this is given to the holy Ghost Therefore hee is God equall with the Father and the Son 1 John 5.7 There are three which bear witnesse in heaven the Father the Word and the holy Ghost and these three are one The holy Ghost therefore is the same true God with the Father and the Son Goe and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost By this testimony wee are taught Mat. 18.19 1. That wee are baptized also into the name faith worship and religion of the holy Ghost 2. That the holy Ghost is authour also of baptisme and the ministery In like sort also we beleeve and put our trust in him Let not your hearts be troubled I will pray the Father John 14.1 16. and hee shall give you another Comforter that hee may abide with you for ever That sin which is committed against him is not remitted therefore wee sin against him We are his temple Ye are the temple of the holy Ghost 1 Cor. 3.16 and the Spirit of God dwelleth in you The Apostles in their Epistles wish unto the Churches grace and peace from the holy Ghost The communion of the holy Ghost be with you Cor. 13.13 Object 1. Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Son send him Therefore the holy Ghost is not equall with the Father and the Son Ans We deny the Major For Christ that is sent may be equall with him that sendeth for Christ also being sent of the Father yet is equall with the Father this sending doth not betoken any servile subjection Object 2. He that receiveth of another is not equall with him that giveth The holy Ghost receiveth of the Father and the Son Therefore he is not equall with both Ans The Major is true of one that receiveth of another but a part and not the whole but the holy Ghost receiveth the same and whole essence of the Father and the Son Again it is true of him that receiveth in time or successively but the holy Ghost receiveth before all time Thirdly to the Minor we say that he received as touching the ordaining and sending of him unto us to teach us immediately but this sending establisheth and confirmeth his equality because it is a divine work and the ordaining of him to teach us immediately doth not lessen but strengthen his equality Obj. 3. The Father made all things by the Son therefore he made the holy Ghost by him also Answ The Father made all things by the Son John 1.3 that is all things that were made because it is said And without him was made nothing that was made But the holy Ghost is not made but proceedeth from the Father and the Son Three proofs that the holy Ghost is consubstantiall with the Father and the Son IIII. That the holy Ghost is consubstantiall that is one and the same true God with the Father and the Sonne is proved by these reasons 1. Because hee is the Fathers and the Sons Spirit But the divine essence cannot be multiplied as neither can another be created nor the same divided Therefore the selfe-same and the whole must needs be communicated to the holy Ghost which is the essence of the Father and the Son 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 Son consubstantiall with both 3. There is but one Jehovah that is but one divine essence or being one essentially who alone is of none but himselfe communicateth his being to all things and preserveth it in them The holy Ghost is Jehovah * See ãâã â6 1 34. Heb. â7 8 9 10. Lev. 16.11 12. and 2 Cor. 6.16 Deut. 9 2â Isa 63. Psal 95.7 Heb. 3.7 Isa 6.7 Act. 28.25 1.16 4.24 25. therefore he is the same with the Father and the Son God consubstantially with both Object Hee 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 Answ The Major is true in creatures but not in God 2. There is an ambiguity in this terme to be of another He 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 inverting the argument we answer that he who is of the Father and from the
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
signified by the Sacraments Furthermore Baptisme and the Lords Supper are Sacrifices not indeed principally but as they are our work which we performe to God that is as we receive these signes as it were from the hand of God and so declare our obedience towards God 4. In what Sacraments agree with the Word and in what they differ THis agreement and difference shall be handled in the 67. Question of the Catechisme 5. How the Sacraments of the Old and New Testament agree and how they differ THey agree They agree In the authour In the author for both were instituted by God In substance In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even remission of sinnes and the gift of the holy Ghost and that by Christ alone This is proved in the Epistle to the Hebrewes Hebr. 13.8 Jesus Christ yesterday and today the same also for ever 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 Cor. 10.2 Colos 2.11 The Fathers under the law were baptised in the cloud and in the sea and did all eate the same spirituall meate By Christ ye are circumcised with circumcision made without hands that is in Baptisme we receive the same benefits August Tract 26. in John which they did in circumcision Augustine saith The Sacraments of the Old and New Testament differ in their signes but agree in the thing signified by the signes All the Fathers did eate the same spirituall meate I say they verily did eate the same spirituall meate For indeed the corporall meate they ate was diverse from our corporall meate seeing their meate was Manna but ours is of another kind But they did eate the same spirituall meate which we eate Without Christ therefore who is the thing signified of all the Sacraments both of the Old and New Testament no man was ever saved or now is or ever shall be saved Whence it followeth that the Fathers in the Old Testament had the same communion with Christ which also we have and that it was no lesse signified and confirmed then unto them by the Word and Sacraments then it is now unto us in the new Covenant Wherefore it is not only idolatry to seek another communion of Christ then is in the Word but also to seek another communion of Christ in the Sacraments of the New Testament then which was in the Sacraments of the Old Testament The Sacraments of the old new Testament differ 1. In rites They differ first in rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Old Testament and the beginning or succeeding of the New Testament In number They differ in multitude and number There were moe and more laborious here fewer and more easie rites In signification In signification Those signified Christ to come these Christ that was come The signification is divers as the circumstance of time is divers which the Sacraments of the Old and New Testament signifie For the Sacraments of the old Church signified the time to come of Christ which should come our Sacraments signifie the time past of Christ already manifested in the flesh In the persons whom they bound In binding and obliging men The old bound onely Abrahams posterity for the converted Gentiles were not bound to observe circumcision Cap. 2.5 such as were those religious men spoken of in the Acts ours bind the whole Church of all Nations and Countries Baptise all nations Mat. 28.19 Mat. 26.27 Drinke ye all of this In continuance In continuance The old were to indure but untill the coming of the Messias the new untill the end of the world In cleernesse IN cleernesse Those are more obscure and dark because they signifie things to be manifested but these more cleere and plaine because they signifie things already manifested 6. What the signes are what the things and in what they differ IN every Sacrament are two things the signe and the thing signified The signe in the element and the whole externall action The thing signified is Christ himselfe and his benefits or the communion and participation of Christ and his benefits Differences of the signes from the things signified The signes therefore differ from the things signified 1. In substance for the signes are corporall visible earthly the things heavenly invisible spirituall Obj. But the body and bloud of Christ are things corporeall Ans The things are here called spirituall not as touching their substance but acrording to the manner of receiving them because through the working of the holy Ghost they are received by faith onely and not by any part of our body For that which is called spirituall in Scripture sometimes signifieth an incorporeall nature or spirit What is mean by that which the scripture calleth spirituall 1 Cor. 10.2 sometimes an effect or gift of the holy Ghost sometimes an object of the spirit and of spirituall motions which object is received by the spirit that is by the motion of the holy spirit or which is given to them in whom the holy Spirit dwelleth as All did eate the same spirituall meate And in this sense the body and bloud of Christ in the Sacraments are called things spirituall 2. They differ in manner of receiving The signes are received visibly by the hand mouth and parts of the body and therefore also of unbeleevers The things are received by faith only and the spirit and therefore of the faithfull only 3. In the end or use The things are given for the possessing of eternall life they are eternall life it self or some part thereof or purchase it unto us The signs are received for the sealing and confirming of our faith concerning the things themselves promised 4. The things signified are necessary unto the salvation of all the members of the true Church The signs are not simply necessary for all but for them only who are able to receive them because it is not the want but the contempt of the Sacrament which condemneth the despisers thereof 5. The signes are divers in divers Sacraments the rites and ceremonies are variable but the things are perpetuall and the same in all Sacraments 7. What the Vnion of the signes and the things is which is called Sacramentall UNion in generall is the conjunction of two or moe things whereby in some sort they are made one Hypostaticall or personall union is the coupling of two natures in one person The combining of the signe and the thing signified in Sacraments is called Sacramentall union The question is what kinde of union this is The Papists opinion confuted The Papists imagine that in the Lords Supper there is a conversion and change of the signes into the things signified But a change is no
we are washed with the water of Baptisme Ans In the institution of Baptisme the words whereof are these Mat. 2â 29 Goe and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned a Mat. 16.16 This promise is repeated again whereas the Scripture calleth Baptism the washing of the new birth b Titus 3.5 and forgivenesse of sinnes c Acts 22.16 The Explication THe confirmation of the definition and chiefe ends of Baptism is contained in the words of the institution Mat. 28.19 Mark 16.16 which are read in S. Matthew and S. Marke Go and teach all nations baptizing them in the name of the Father and the Son and the holy Ghost He that shall beleeve and shall be baptized shall be saved but he that will not beleeve shall be damned These are briefly to be expounded and declared Teach all Teach all and not some Nations neither Abrahams posterity onely Here is the difference of the Sacraments of the old and new Testament For Christ did not institute this new Sacrament for the Jewes only to whom properly did belong the old Sacraments but to all others also succeeding Baptising them That is all who by your doctrine come unto me and are made my disciples And among them are numbred the Infants also of such as come unto Christ or are Christs disciples For their Infants also are disciples as being borne in the schoole of Christ For to be borne in the Church serveth to the Infants in stead of their profession The word is to go before the Sacrament The order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of men of yeeres which should be converted unto the faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifieth that the Word ought to go before and then the Sacraments to follow Foure things signified in these words In the name of the Father Son and holy Ghost used in Baptisme In the name of the Father and the Son and the holy Ghost These words in the name signifie 1. That Baptisme was instituted by the common commandement and authority of these three and that these three persons doe command that they who will be members of the Church be baptized Wherâfore it is of like force when the Minister baptiseth as if God the Father the Son and the holy Ghost did baptize And hereof also it is manifest that these three persons are the three subsistents or persons of the God-head and are one true God into whom we are baptized 2. They signifie that these three persons confirme unto us by their owne testification that they receive us into favour and performe that unto us which is signified by baptisme which is salvation if we beleeve and be baptized where is noted the principall end of Baptisme 3. To be baptized in the name of the Father the Son and the holy Ghost is That he which is baptized be bound to the knowledge faith worship trust honour and invocation of this true God 1 Cor. 1.13 who is the Father and the Son and the holy Ghost This is the second end of Baptisme which Paul also in these words declareth were yee baptized into the name of Paul As if he should say Ye ought to be his to whom ye have given your name and bound your selves in Baptisme 4. Baptising them in the name of the Father the Son and the holy Ghost that is baptising them by invocation of the three persons invocating the name of the Father the Son and the holy Ghost upon them Which three persons receive us into favour And the Father verily receiveth us into favour for the Sonne by the holy Ghost whom the Sonne giveth us from the Father He that shall beleeve This condition is added unto the promise For they who are baptized cannot receive that which is promised and sealed in Baptism but by faith so that without faith neither is the promise ratified nor the Baptisme availeable And in these words is noted briefly the right use of Baptisme in which right use the Sacraments are ratified to them which receive them with a true faith What is the right and lawfull use of Baptisme But in whatsoever corrupt and unlawfull use and administration the Sacraments are no Sacraments but are Sacraments to them only who receive them with a true faith The right and lawfull use then of Baptisme is when the converted are baptized with observation of that rite and end which Christ appointed that is 1. When the ceremonies or rites instituted by Christ in Baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oyle spettle and exorcisme or conjuration tapers salt The drosse which the Papists bloud with the simplicity of Christs institution in baptism is to be rejected and such like wherewith the defile Baptisme is to be thrown away Object But these appertaine and belong to order and comelinesse Ans The holy Ghost knew well enough what did appertaine to order and comelinesse in Baptisme Rep. But they appertaine to the signifying of some thing Ans It belongeth not to men to institute any signe of Gods will This also we are to judge and think of other ceremonies of the same hatching 2. The use of Baptisme is right When Baptisme is given to them for whom it was instituted which are all the converted or members of the Church and When of these it is received with a true faith according to that Acts 8.37 If thou beleevest with all thine heart thou maist be baptized 3. When Baptisme is used to that end whereunto it was instituted not to the healing of cattell and such like abuses 4. When Baptisme is administred by them to whom Christ hath given it in charge that is the Ministers of the Church whom Christ hath sent to teach and to baptize not by women or any other which are not sent of God And shall be baptized He would confirme us also by the outward signes and therefore this is added and shall be baptized that we may know that not only by faith but by the outward signe also we are assured that we are of the number of them who shall be saved Shall be saved That is let the baptized know that he hath those benefits which are signified by the ceremony or outward signe that is that he is justified and regenerated if he beleeve For without faith the promise is not ratified neither doth Baptisme profit at all Unto both both unto faith and unto Baptisme the promise is adjoyned but in a diverse manner unto faith as a necessary mean to apprehend salvation unto baptisme as a signe sealing the salvation we apprehend He that will not beleeve shall be condemned That is though he
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 âphes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâist 23. ad Bonifââ This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
and through the doores is no where expressed in Scripture and therefore we deny it The rest of the prerogatives are there expressed indeed but they abrogate not the truth of humane nature For Peter also walked on the waters and we shall be transformed and lifted up but ubiquity and presence of Christs flesh in all or many places is no where extant in Scripture and it suffereth not Christs flesh to be any longer a creature much lesse a true body For to be every-where or in divers places at once in its owne substance is the property of the unmeasurable Deity alone but every creature is finite God only is every where because he is infinite and by his finitenesse is discerned from his Creatour Now that which is finite cannot be in moe places then one Hence it is that the Scripture and and Doctors of the ancient Church produce this property of presence in many places as a certain argument of true and sole Divinity as Christ himselfe speaking of himselfe saith The Son of man John 3.13 which is in heaven And Dydimus saith The holy Ghost himself if he were a creature Lib. 1. Cap. 1. de Spiritu sancto should at least have a circumscribed or limited substance as all things else which are made For although the invisible creatures be not circumscribed in place yet they are finite in the property of their substance But the holy Ghost being in many hath no circumscribed or limited substance Tertullian also saith If Christ be man only Lib. de Trin. how then is he present wheresoever he is called on sith this is not the nature of man but of God To be present in every place Our adversaries therefore thus reasoning that those prerogatives are the cause of his presence every-where or in many places which verily are no causes hereof commit the fallacy of alledging a false cause For indeed the reason of those prerogatives and the ubiquity are very diverse 3. From the Article of the communion of Saints 1. Such is the communion of Saints with Christ now as it was of old ever since the beginning and shall be ever hereafter as well of those who use the Sacraments as of them who are by necessity excluded from them 1 Cor. 10.3 4. Ephes 4.4 Rom. 8.9 1 Cor. 6.17 1 John 4.13 John 15.5 Ephes 1.22 Ephes 4.15 Ephes 5.30.31 Ephes 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Christ because we are all one body with Christ But this communion of Saints with Christ was alwayes spirituall as the Apostle doth shew He that is joyned to the Lord is one spirit Hereby know we that we dwell in him and he in us because he hath given us of his spirit He is the Vine we are the branches He is the Head we are the members He is the Bridegroome and we with the whole Church are his Spouse Or the argument may be thus formed All the Saints have the same communion with Christ both in the Old and New Testament as well they who have power to approach and partake of the Supper as they who have not and we cannot eat Christ any otherwise then his Disciples did eat him in the first Supper But they did eat him spiritually Therefore we eat him also spiritually Out of the selfe same Article we thus argue 2. Such is our eating of Christ as is his abiding in us But this is spirituall Therefore our eating of him is spirituall The Major is out of question because he is therefore eaten that he may remaine in us and we in him not that being once eaten he should forthwith vanish away John 6.56 He which cateth my flesh and drinketh my bloud abideth in me and I in him The Minor namely that Christs abiding in us is spirituall is sufficiently proved and perceived by this in that such is his abiding in us as is his Fathers John 14.23 If any man love me he will keep my word and my Father will love him and we will come unto him and will dwell with him But how doth the Father dwell in us or abide with us Truly by his holy Spirit Therefore Christ also so abideth with us or dwelleth in us 1 John 4.13 Hereunto belong those sayings By this we know that he dwelleth in us and we in him because he hath given us of his Spirit That Christ may dwell in your hearts through faith I am the Vine ye are the branches he that abideth in me and I in him Ephes 3.17 the same bringeth forth much fruit 3. Christ abideth in us perpetually Therefore that abiding or presence is not corporall because as touching his humane nature John 15.5 he saith Me ye shall not have alwayes Therefore he is not eaten of us corporally nay he cannot be eaten of us corporally except he be in us corporally and that also perpetually 4. From the Article of remission of sinnes If Christ be corporally in the bread and be reached out and delivered unto us by the hand of the Minister then we are to crave remission of sinnes at Gods hands for his sake who is in the bread and whom the Minister handleth whether the bread still remaine together with him or no. For remission of sinnes is most especially to be craved then when we celebrate the Supper So then every communicant must thus pray I beseech thee O heavenly Father to be gracious and mercifull unto me for this thy Sonnes sake who is here present in this bread and whom the Minister handleth and whom I eat with my mouth But this is that horrible Idolatry which is practised in the Popish Masse which without doubt is so abominable in the sight of God that it were better for us to suffer a thousand deaths then once commit the same For the Gospel teacheth us to begge of God remission of sinnes not for that Christs sake who is in the bread and is carried about in the Ministers hands and eaten with mens mouths but for that Christs sake who suffered and died for us who is now in heaven at the right hand of his Father and maketh intercession for us So then thus we reason That which establisheth the horrible Idolatry of the Masse is to be avoided of the true professors of the Gospel But the corporall presence of Christ and the eating of him with our mouths in the bread establisheth the horrible Idolatry of the Masse Therefore it is to be avoided by all true professors of Christs Gospel 5. Unto the former may be adjoyned also arguments taken from the sacrifice and adoration of Christ. Wherefore Christ is present corporally whether it be after a visible or invisible manner there he is so to be adored to wit by our minds and the motions of our bodies converted and turned thither But he is not thus to be adored in the Supper Therefore he is not present in the Supper corporally either in the bread or
in the place of bread The Minor That he is not to be adored in the Supper is easily proved because in the New Testament since Christs ascension it hath not been nor is lawfull to tie and binde invocation to any certaine place or thing without the expresse command and permission of God except we will commit open Idolatry For all adoration bound and restrained to any certaine place or thing on earth is abrogated and cancelled by Christ The houre cometh John 4 21 22 23 24. when ye shall neither in this mountaine nor in Jerusalem worship the Father Ye worship that which ye know not we worship that which we know for salvation is of the Jews But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth For the Father requireth even such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Againe if Christ be so to be adored and worshipped in the Supper by our minds and motions of body converted unto the bread that whole oblation and sacrifice should consist in the hands of sacrificing Masse-Priests because they offer the Sonne unto the Father to obtaine remission of sinnes and so were his crucifying to be re-iterated Object Christ commanded not himselfe to be offered or adored but to be eaten Therefore we establish not the Papists offering up of Christ to his Father or their worshipping of him in the bread by that corporall presence which we uphold Ans This their reasoning is two waies faulty First they begge that which is in question whilest they say that Christ commanded us to eate him in the bread for this is no where found in Scripture 2. They shift and seeke to slide from the question in averring that Christ commanded not himselfe to be adored for we have a generall precept of adoring Christ in these words Psal 45.13 Psal 97.7 Heb. 1.6 He is the Lord thy God and thou shalt worship him And let all the Angels of God worship him This generall precept without any speciall exception or expectation of any particular injunction should no lesse binde us all unto obedience and to the adoring of Christ in the bread if we had any evident proofe of his invisible existence therein than if we beheld him present with our eyes Thus Thomas expecteth not some speciall expresse warrant but doth well in worshipping towards the place where he seeth Christ standing saying My Lord and my God Wherefore John 20.28 as long as the opinion of corporall presence standeth so long the Papists idolatrous adoration and oblation and their whole Masse must needs stand also For the Papists themselves will not have that we understand their offering of Christ in the Masse of any slaughtering or murthering him but only of a publique shewing him being there corporally present and of a craving and obtaining remission of sinnes for his sake whom the Priests beare in their hands and present unto God the Father 4. The fourth sort of Arguments drawne from like places of Scripture where namely the samething is delivered in words whereof there is no controversie 1. LIke phrases have a like sense and interpretation But all these phrases are accounted for like namely for sacramentall formes of speech wherein the names or proper effects of the things signified are attributed to the signe as Circumcision is the Govenant of God The Lamb is the Passeover of the Lord. Gen. 17.10 11. Exod. 12.11 31.16 Levit. 1.4 Exod. 24.18 Exod. 26.34 1 Cor. 10.3 Marke 2.26 Luke 22.20 Acts 22.16 Titus 3.5 1 Pet. 3.21 Gen. 17.11 Exod. 12.13 14. 13.9 31 17. The Sabbath is the Covenant of the Lord. The Leviticall sacrifices are an expiation or doing away of sinne The bloud of sacrifices is the bloud of the Covenant The covering of the Arke is the mercy seate The Rock was Christ The bread is the body of Christ The cup is the New Testament Baptisme washeth away sinne Baptisme is the washing of the new birth Baptisme saveth us c. Therefore their interpretation is alike Now God himselfe interpreteth some of them thus Circumcision is a signe of the Covenant The Lamb is a signe and memoriall of the Passeover The Sabbath is a signe of the Covenant Therefore we may justly interpret the rest on the same manner The Leviticall sacrifices signifie the attonement for sinnes made by the Messias The bloud of sacrifices is a Sacrament or signe confirming the Covenant or a signe of Christs bloud whereby the Covenant was established The covering of the Arke signifieth the Mercy-seate The Rock signifieth Christ The bread is a Sacrament of the body of Christ The cup is a Sacrament sealing the new Covenant Baptisme is a Sacrament of the washing away of sins and of our regeneration and salvation 2. As the cup is the New Testament so is the bloud of Christ the New Testament The cup is the New Testament Sacramentally that is it is a signe of the New Testament Therefore Christs bloud is a signe of the New Testament The Major is apparent because without doubt the words of Luke and Paul This cup is the New Testament in my bloud and the words of Matthew and Marke This is my bloud of the New Testament have all one meaning The Minor is proved before in the first argument and cannot be taken otherwise For the New Testament is no externall thing or ceremony but a free reconciliation with God promised in the Gospel through the bloud and death of Christ The cup then is either the thing promised or the seale of the promise but it is not the promise nor the thing promised Therefore it is the seale of the promise 3. The bread which we breake saith the Apostle is it not the communion of the body of Christ As bread is the communion of the body of Christ so also it is the body of Christ The reason is cleere because Pauls words and Christs have both one meaning seeing Paul interpreteth Christ But the bread is the communion of the body of Christ sacramentally that is it is a Sacrament or signe of our spirituall communion with Christs body For properly and literally bread cannot be termed a communion Therefore bread also is Christs body sacramentally that is it is a Sacrament or signe of Christs body Now that the communion or communication of Christs body is spirituall is thus proved 1. Paul speaketh of such a communion as whereby we being many are made one bread one body But we being many are one body spiritually Therefore the communion mentioned of Paul is spirituall 2. The communion of Christ whereof he speaketh cannot stand with the communion of Divels 1 Cor. 10.21 Ye cannot saith he drink the cup of the Lord and the cup of the Divels ye cannot be partakers of the Lords Table and of the table of the Divels The argument is not deduced from an inconvenience or an undecency as some
grounds of Consubstantiation 1. The Vbiquity 2. The words of Christ. The Ubiquity hath beene at large discoursed of before in expounding the Articles of the personall union of the two natures in Christ of his ascension into heaven and of his sitting at the right hands of God the Father and the difficulties therein discussed fully resolved and Ubiquity it selfe confuted Christs words witnesse the Papists themselves neither intimate Consubstantiation neither can beare that interpretation Which the Ubiquitaries also in their writings dissemble not and have therefore devised and invented the Ubiquity because they saw that the ground and foundation of their opinion if it were laid on Christs words only were too ruinous and like to have a speedy down-fall Christ said This is my body which is given for you which words the Consubstantials retaine not Consubstantiation over browne by Christs very words neither literally nor according to their sense and meaning We need not therefore any argument to refute Consubstantiation but Christs very words whereunto we recall them and thus reason against them Christ said not In this bread is my body but This is my body neither is the sense of both these propositions all one seeing the former declareth what is in the bread and where Christs body is the later what the bread it selfe is in the Eucharist Therefore the Consubstantials who teach that in the bread is Christs body retaine neither the letter nor the meaning of Christs words A refutation of objections framed to confirme Consubstantiation Schmidline his argument in the conference at Mulbr Laâ Pag. 159. OBject 1. It is an usuall kind of speech when two things are joyntly given the one apparent the other in covert that that onely be named which appeared not as we say of purses fraught with money This is money of a caske of wine This is wine But Christ in his Supper delivering in the same manner two things joyntly at once namely the bread and his body named that onely which appeared not under the bread saying Take this is my body Therefore Christs manner of speech is most usuall and proper neither needeth it any explication at all Answ To the Major we answer that it is a forme of speech most usuall c. but with this limitation when it is certaine that the thing which is named though it be not apparent yet it is contained in that thing which is apparent as it is certaine that money is in the purse and wine in the caske Otherwise it is no usuall plaine or true forme of speech to say of an empty purse This is money But hitherto it is not cleere neither have the Consubstantials as yet proved that Christs body lay hid in the bread when Christ said thereof This is my body as it ought to be evident that money is in the purse and wine in the vessell when it is said This is money This is wine Yea and we avouch the contrary to wit that Christs body in the first Supper lay not hid in the bread but sate at table and now is in heaven untill it thence returne in judgement Therefore this forme of reasoning is a begging of that which is in controversie betwixt us Answ 2. The Minor also is false For Christ delivering unto his Disciples not his body but bread taken from the table and broken said Take cate This that is this bread is my body Which exposition is proved 1. Because it is said of the cup This cup is the New Testament 2. Paul expoundeth the particle This of the bread saying The bread which we break is the communion of Christs body 3. Because the bread and body of Christ both together are neither properly not figuratively Christs very body and hereby a Tautologie or a vaine and childish iteration of the same thing should be fathered on Christ in saying My body is my body 4. We deny also the consequence because their conclusion compriseth more then their premisses in force For they conclude that it is a most usuall and proper speech But these two usuall and proper are not in force and signification alike For the most usuall form of speech may be figurative as those very triviall and yet Synecdochicall speeches urged by them This is money This is wine who is so mad as to think the purse alone or the purse with the mony is properly money So was that Sacramentall speech of the Passeover frequent and well knowne unto the Disciples of Christ Where wilt thou that we provide the Passeover Yet spake they not properly but figuratively attributing to the signe the name of the thing signified by a sacramentall Metonymie or change of names That which followeth therefore out of the premisses is only this That Christs words were triviall plaine and known to the Disciples but not that they were understood properly literally and without all Trope or Figure Object 2. Christ said This is my body But Christ is true Therefore we must beleeve him setting apart all Philosophicall subtilty and sharpnesse and so by consequent bread is not a signe of his body but his body as the words lie which are simply and literally to be understood Ans Here they alledge us that for a cause which is indeed no cause of the matter in hand For Christs truth is a cause onely that his words are true yea most true to which we ought to give credence setting apart all Philosophicall subtilty but it is no cause why his words should be proper and literally taken For he which speaketh figuratively may also speak truly as Christ him selfe was no lesse true yea truth it selfe when he said I am the light of the world the doore of the sheepfold the good Shepheard the true Vine my Father is an Husbandman ye are the branches then when he said This is my body And they deserve to be hissed out of Schooles who presume to terme figurative speeches by the name of lies 2. We retort their Minor thus Christ is true Therefore he said not that his body lay hid in the bread when all his Disciples saw that it sate at Table 3. We retort their conclusion on them thus Christs words must be understood simply Therefore yee may not cloake and colour them with your glosse which perverteth the letter when ye say that In With Vnder the bread is Christs body or that the bread is the closet of Christs body Object 3. Christ is omnipotent Therefore he can effect that his body should be really in the bread Ans The reason is of no force which will conclude a thing to be done because it may be done The question is not What Christ can doe but what he will He no where promised the presence of his body in the bread or in the presence of the bread Therefore we derogate nothing at all from his omnipotency when we beleeve no such presence Repl. Bread is present in place of the Supper Bread is Christs body Therefore Christs body is present in
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called ãâã ãâã ãâã ãâã ãâã which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
to acknowledge God to be such unto us as he is manifested or not to trust in God not to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and feare him The parts of this impiety are those vices contrary to these vertues whereof we purpose presently to intreat Before me or in my sight as if he should say Thou shalt have no other gods not onely in thy gesture and words in the eyes of men but neither shalt thou have strange gods in the closet of thy heart because nothing is close and hidden from my sight but lieth wholly open and is altogether manifest unto me the searcher of the hearts and reines The most ready and easie way of expounding each Commandement is to distribute the obedience of every Commandement into his vertues as parts adjoyning afterwards thoses vices which are opposite unto the same vertues The parts of the obedience of this first Commandement are seven vertues The Knowledge of God Faith Hope the Love of God the Feare of God Humility and Patience These vertues are commanded and their contrary vices are forbidden I Vertue The knowledge of God Rom. 10.14 John 17.3 The knowledge of God is so to judge of God as he hath manifested himselfe in his word and works and to be moved and stirred up by that knowledge to a confidence love feare and worship of the true God How shall they beleeve in him of whom they have not heard This is life eternall that they know thee to be the onely very God and whom thou hast sent Jesus Christ The extremes repugnant to this vertue are many Ignorance of God and his will The ignorance or not knowing of the true God and his will which is not to know those things of God or to doubt of them which we ought to know by the benefit of our creation and by his manifestations This ignorance is either naturall Two-fold ignorance or ingendered in men which is of those things which we are ignorant of or cannot understand through the corruption of our nature or else it is a purposed or endeavoured ignorance which is of those things that our conscience telleth us must be enquired after neither yet doe wee enquire after them with an earnest desire namely with a desire of learning them and of obeying God Of both these ignorances it is said There is none that doth understand and seeke God Psal 14.2 1 Cor. 2.14 The naturall man perceiveth not c. Errours touching God 2. Errours conceived or false imaginations and opinions of him as when 1. Some imagine there is no God 2. Some feigne that there are moe gods as in ancient times the Heathen the Manichees c. 3. If they professe it not in words yet in deed they make gods while they ascribe those things to creatures which are proper to God onely as the Papists who make their prayers unto Angels and men departed For prayer and invocation attributeth unto him who is invocated infinite wisdome and power Wherefore Paul saith that they who pray to creatures Rom. 1.23 24. Turn the glory of the uncorruptible God to the similitude of the image of a corruptible man and of birds and of foure-footed beasts and of creeping things And Turne the truth of God into a lye and worship and serve the creature forsaking the Creator So neither will the Angell suffer John to worship him and addeth this reason I am thy fellow-servant Apoc. 19 10. and one of thy brethren which have the testimony of Jesus worship God 4. In like manner also they imagine false opinions of God who know God to be but one but know not the true God which hath revealed himselfe in the Gospel as the sounder Philosophers and Mahumets Sectaries 5. And so they also who professe that they know that one and true God but yet slide and fall from him and in place of him worship an Idol which they make unto themselves because they imagine this God to be some other kind of god then he hath revealed himselfe to be in his word as Jews Samosatenians Arrians Pneumatomachi c. John 5.23 1 John 2.24 He that honoureth not the Son honoureth not the Father He that denyeth the Son hath not the Father Magick What Magick is Magick Sorcery and Witcheraft which is most repugnant and contrary to the knowledge of God For it is a league or covenant with the Devill the enemy of God with certaine words or ceremonies adjoyned that they doing or saying this or that shall receive things promised of the Devill and such things as are to be asked and received of God alone as that by his aid and assistance they shall know or worke things not necessary tending either to the fulfilling of their evill lusts or to ostentation or to the commodities of this life Magus as also Magia that is Magick is a Persian word signifying a Philosopher or a Teacher But men perceiving their owne ignorance sought for the Devils help Enchantments and so the names grew infamous Unto Magick belong enchantments which are the using of certaine words or ceremonies according to a covenant before entred with the Devill which being done and spoken the Devill should performe that which the enchanters request Now in these ceremonies and words which they use there is no efficacy or force but the Devill himselfe accomplisheth those things which he hath promised to this end that they may revolt from God to the Devill Leviâ 20.6 Deut. â1 10 11 12 â3 14. and worship him in place of God Now as the Magician so they also are condemned by this Commandement whosoever use the help of Magicians Superstition Superstition which is to attribute such effects to certaine things or observations of gestures or words as depend not either on naturall or morall reason or on the word of God and either do not at all follow and fall out or are wrought by the Devils and other causes then those whereby they are thought to have beene done For though it be no covenant with the Devill yet it is Idolatry Under this vice of superstition are comprehended south saying Levit. 19.26 Esay 14 25. â7 13 observations of dreames divinations signes and predictions or fore-telling of Wizzards all which are by expresse words condemned in Scripture Confidence in creatures All trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one God and to faith and hope For trust and confidence is an honour due unto God alone which whoso translateth unto creatures doth in very deed imagine moe gods Wherefore God in his word doth utterly condemne those Psal â6 2. Jeâ 17 â Mat. â 24. Epâes 5.5 who repose trust and confidence in things created as in men And also he condemneth those which put their trust in their owne workes and in riches
instituted of God or is altered or changed in them or when some are excluded from the Sacraments which should be admitted or are admitted which should by Gods ordinance be driven from them or when the people is not instructed concerning the right and lawfull use of them 3. Diligently to learne the doctrine of the Church that is daily to frequent the publike assemblies of the Church III. Vertue and there attentively to give eare unto the heavenly doctrine plainly opened and delivered and diligently to meditate after thereon and examine it but especially to spend those daies which are deputed unto the ministery and service of God in reading meditation and in discoursing of divine matters These things are made manifest by the nature and necessary dependency of correlatives For if God will have some to be diligent teachers on the Sabbath he will also have some to be diligent hearers and learners of this doctrine on the Sabbath And the study of learning is not without private meditation Therefore have the men of Beroea their commendation Acts 17.11 thus They received the word with all readinesse and searched the Scriptures daily whether those things were so But unto them especially is the study of knowing the doctrine of God enjoyned who either serve or hereafter are to serve and minister unto the Church Give attendance to reading to exhortation and to doctrine 1 Tim. 4.13 1 Tim. 3.6 2 Tim. 2.24 25. The contrary vices And Paul will have the Minister of the Church to be fit and able to instruct and to refute the adversaries Unto the study of learning the doctrine is repugnant 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no just cause to hinder us and to busie our selves in such works on the Sabbath day as might have been deferred or not to give eare and attendance to Sermons and the preaching of Gods Word or not to meditate consider and examine the doctrine of the Church 2. A neglect of learning the doctrine in Ministers or in them who of God are called to the study of learning and either are one day to serve for the propagation of the doctrine or have greater occasion and ability of learning it than others have To whomsoever much is given of him shall be much required Luke 12.48 c. 3. Curiosity which is a desire and study of knowing or hearing those things which God hath not revealed unnecessary strange and vain Prov. 25.27 Sirac 3.22 23. To search their own glory is not glory Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee But what God hath commanded thee thinke upon that with reverence Hereof S. Paul speaketh 1 Tim. 4.7.2 Tim. 2.23 2 Tim. 4.3 Tit. 3.9 4. To use the Sacraments according to Gods institution The first day of the week the Disciples being come together to break bread IV. Vertue Acts 20.7 Paul preached unto them c. So God commanded the Passeover to be celebrated in a solemne assembly of the people and unto other holy daies and Sabbaths he assigned certaine sacrifices And in like manner God will that as his doctrine should be heard so also the right and lawfull use of his Sacraments should be seen and be held in the publike meetings and assemblies of the Church because God will have both these to be marks whereby his Church may be known and discerned from other sects and peoples Againe as the Word so also the Sacraments are an instrument or exercise to stirre and maintaine in us faith and godlinesse They are also a publike profession of our faith and thankfulness towards God and a part of Gods publike worship in the Church Therefore the use of them is most agreeable and fit for the Sabbath day Unto the right use of the Sacraments is contrary The contrary vices 1. The omitting and contempt thereof 2. The profaning of them when they are not received as God hath commanded neither by them for whom they were ordained 3. A superstitious using of them when as salvation and the grace of God is tyed to the observation of the rites and ceremonies or when they are used to such ends as God hath not appointed The uncircumcised man-child shall be cut off from his people Gen. 17.14 Esay 66.3 He that killeth a bullock is as if he slew a man He that sacrificeth a sheep as if hee cut of a dogs necke c. 5. Publike invocation on God V. Vertue whereby we joyn our confession thanksgiving prayers and desires with the Church For God will be invocated not onely privately by every one but also publiquely by the whole Church for Gods glory and our comfort that so we may the lesse doubt that God will heare us seeing he hath promised to heare not only us but also others and the whole Church praying for us together with us For therefore God hath annexed a speciall promise unto publique prayers If two of you shall agree on earth upon any thing whatsoever they shall desire Mat. 18.19 20. it shall be given them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the middest of them And giving of thanks and praise unto God is promised to God as a speciall worship Psal 22.22 In the middest of the Congregation will I praise thee And the same is commanded 1 Cor. 14.16 When thou blessest with the spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knoweth not what thou sayest I exhort that first of all supplications prayers 1 Tim. 2.1 intercessions and giving of thanks be made for all men Now whereas Christ else-where commandeth that when a man prayeth he enter into his chamber Mat. 9.9 and when he hath shut his doore pray unto his Father which is in secret he by these words doth not condemne and forbid publique prayers but hypocrisie and ostentation and feigned godlinesse which the words testifie which goe before When thou prayest be not as the Hypocrites Now hypocrisie is a feigning and ostentation or shew of godlinesse We are here further to observe that in this Commandement is prescribed the publique invocation of the Church but that which was in the former third Commandement prescribed is the private invocation which concerneth every particular man Unto publique prayers is opposed 1. A neglect of the prayers of the Church The contrary vices 2. An hypocriticall presence at them without any attention and inward devotion 3. Such a reading or praying as serveth not for any edifying of the Church Thou verily givest thankes well but the other is not edified 7. Charity and bountifulnesse towards the poore that is to bestow almes VI. Vertue and performe the duties of love and charity towards the needy thereby
of prayer Some demand Whether wee be so tyed to this forme of prayer that in praying wee may use no other Answ Christ delivered this forme unto us not that wee should be tyed to these words but that wee might know 1. What things aske 2. How to aske them For it is a generall forme of the manner whereby and the things which we are to aske Now it falleth out oftentimes that particular benefits are necessary for us which we must aske of God according to those sayings of Scripture Whatsoever ye shall aske the Father in my name he will give it you John 14.13 James 1.5 Matth. 24.20 If any of you lack wisdome let him aske of God and it shall be given him Pray that your flight be not in the winter But these as touching the words are not in this prayer There are also many examples of prayer in the old and new Testament which as concerning the words 2 Chron. 20.6 2 King 8.15 Dan. 9.4 John 17.1 Acts 4.24 differ from this as the prayers of Josaphat Salomon Daniel Christ himselfe the Apostles and others which neverthelesse were heard of God Wherefore the forme of prayer delivered unto us by Christ is wholly a thing indifferent Object Wee may not be wiser than Christ Therefore seeing hee hath appointed us a certaine form of prayer we must hold us contented therewith and therefore we do amisse when we use other formes of prayer Ans We may not depart from that forme if Christ will have us tied unto it but he will not have us tyed to these words because his purpose was when he taught his Disciples to pray to deliver a briefe summe of those things which we are to aske of God Repl. That is to be retained than which no better can be invented Wee cannot invent a better forme and better words than are these of Christ himselfe Therefore wee must retaine also the forme and words of Christ. Answ We cannot invent better words neither a better forme to expresse this summe of such things as are to be desired which is as it were the generall of all things that are to be desired These generals of Gods benefits which Christ in this forme hath prescribed unto us to be desired cannot be proposed in a better forme but Christ will have us also to descend to specials and aske particular benefits according to our necessity For that form prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto all benefits as well corporall as spirituall may be referred And when Christ willeth us to desire the generals hee willeth us also to desire the specials And further also those which are here put in generall we are in like manner for this cause to declare in speciall that we may be led into a consideration of our necessity to a desire of making of our petition to God to help our necessity Now that we may doe this we have need also of speciall formes of praying For to the explication of generals by their specials we have need of another form But yet all other formes of prayer must agree with this forme prescribed by Christ Hence Austine testifieth August ad Prob. that All the prayers of saints extant in Scripture are contained in the Lords Prayer And he addeth farther that It is free for us to say the same things in other words when we pray but it is not free for us to say or mention other things than are comprised in this forme of prayer Quest 120. Why doth Christ teach us to call God our Father Answ That presently in the very entrance and beginning of the prayer hee might stirre up in us such a reverence and confidence in God as is meete for the sonnes of God which must be the ground and foundation of our prayer to wit that God through Christ is made our Father and will much lesse deny unto us those things which wee aske of him with a true faith than our earthly Parents deny unto us earthly things a Math. 7. v. 9 10 11 Luke 11. v. 11 12 13. The Explication THis Prayer of Christ hath three parts a Proeme Petitions and a Conclusion The Proeme is Our Father which art in heaven The Proeme hath two parts 1. A calling on the true God in these words Our Father 2. A description of him in these which art in heaven And the Lord used this kind of Proeme because he will be called upon with due honour This honour consisteth 1. In the true knowledge 2. In true confidence 3. In obedience Obedience compriseth 1. True Love 2. True Feare 3. Hope 4. Humiliation 5. Patience Our Father God is called Our Father 1. In respect of our creation The sonne of Adam the Sonne of God 2. In respect of our redemption God is our Father in three respects Luke 3.38 and receiving into his favour by his Son our Mediatour Christ is the only begotten and naturall Sonne of God wee are not his sons by our own nature but are for Christs sake adopted to be sons 3. In respect of our sanctification or regeneration by the holy Ghost in Christ Christ will have us to call God Father and so to invocate him Five causes why we here call God Father 1. In regard of the true invocation of God who is the Father of our Lord Jesus Christ 2. In regard of the true knowledge of him that we may know him to be our Father who through and for his Son the Mediatour hath adopted us to be his sonnes when otherwise wee were his enemies John 20.17 I goe unto my Father and unto your Father and who farther also for his Sons sake regenerateth us by the holy Ghost and endoweth us with all gifts and graces necessary 3. In regard of reverence namely that in us may be stirred up and raised true reverence towards him that seeing hee is our Father wee therefore behave our selves as becometh sonnes and be affected with such reverence towards him as it becometh children to be affected towards their Father especially being adopted children and unworthy of Gods blessings and benefits 4. In regard of confidence that the same be raised in us whereby we may be assured that we shall be heard and that hee will give us all things which pertaine to our salvation For seeing God is our Father Rom. 8.32 and even so loving a Father to us That hee hath given his onely begotten Sonne for us to death how then shall hee not give us together with him all things necessary to our salvation 5. For a memoriall of our creation Now God will heare those onely that âo pray because in them hee obtaineth the end of his blessings and benefits Object 1. We invocate the Father according to the prescript of his owne Son Therefore wee must not invocate the Sonne and the holy Ghost Ans The consequence of this reason is denied because the consequence holdeth not from the
spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the errour of Ethnickes might be met withall who thinke that they may adore and worship God in creatures 8. To admonish us that wee are not to direct our prayers unto a certaine place as in the Old Testament ON THE 47. SABBATH Quest 122. What is the first petition Answ Hallowed be thy Name that is Grant us first to know thee aright a John 17.3 Jer. 9.23 24. and 31.33 34. Mat. 16.17 James 1.5 Psal 119. sect 14. vers 1. and to worship praise and magnifie thy almightinesse goodnesse justice mercy and truth shining in all thy works b Psal 119. sect 18. vers 1. Luke 1. ver 46 47 68 69. Psalm 145.8 9 17. Exod. 34 6 7. Romanes 11.33 And further also to direct our whole life thoughts wordes and workes to this end that thy most holy Name be not reproached for us but rather be renowned with honour and praises c Psalm 71.8 and 115.1 The Explication Why this Petition is first in order NOw followeth the second part of the Prayer containing six Petitions Amongst them this petition of hallowing Gods Name is set in the first place because it is the end and scope of all the other Petitions For the end of all our affairs actions and prayers must be Gods glory Now the end is the first thing which is intended and the last thing which is performed and executed 1. Therefore the end of the other Petitions is to be desired if we will desire the rest aright according to that Commandement Seek yee first the kingdome of God and his righteousnesse and all these things shall be ministred unto you We are here to consider 1. What is called the Name of God 2. What is holy and what To hallow or sanctifie The Name of God signifieth What the Name of God signifieth Psalm 5.11 and 7.17 and 116 1â 1 Kings 5.5 Exodus 15.4 and chap. 34. vers 14. 1 Sam. 17.45 Mat. 28.19 Acts 21. vers 13. and 2. vers 38. 1. God himself They that lovethy Name shall be joyfull in thee I will praise the Name of the Lord. I will call upon the Name of the Lord. Hee shall build an house unto my Name 2. The properties and works of God His Name is Jehovah The Lord whose Name is Jealous 3. Gods Commandement and charge his divine will and authority I come to thee in the Name of the Lord of hosts Baptise them in the Name of the Father the Son and the holy Ghost 4. The worship trust celebration and confession of God I am ready to die for the Name of the Lord Jesus Be baptised every one of you in the Name of Jesus Christ in which place as also Mat. 28. the Name of God signifieth both his authority and the confession of him Here it is used in the first and second signification to wit it is taken for God himself and for the divine properties and works in which Gods Majesty shineth What Holy signifieth Holy signifieth 1. God himself most holy and most pure or essentiall uncreate holinesse which is God himselfe For all vertues and properties in God are his essentiall holinesse Esay 6.33 So the Angels call God Holy holy holy Lord God of hosts 2. That holinesse which is in creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses In this sense that is called holy which is destined to some holy use as the Temple of Jerusalem Hallowing signifieth 1. To acknowledge that for holy which is holy How we are said âo sanctifie God the Altar the Vessels and the Priests The word Hallowing is taken in these three senses First to hallow or sanctifie is to acknowledge reverence and magnifie that as holy which indeed in it selfe is holy In this sense wee are said to hallow and sanctifie God who is holinesse it selfe 1. When wee acknowledge God to be holy or when wee acknowledge God to be such as hee hath declared himselfe in his Word and workes that is when wee know and think the same of Gods essence of his will and works of his omnipotency goodnesse wisedome and other his properties which God in his Word hath commanded and revealed that wee should know and think of them 2. When wee not only know God to be holy but also confesse and magnifie him and that in words and profession and in deeds and integrity of life 3. When wee referre the true doctrine knowledge and profession of Gods holinesse and likewise of our prayers and actions and even our whole life unto that end whereunto we ought and whither God hath commanded it to be referred namely to the glory and worship of God himselfe 2. To make that holy which in it selfe is not holy Secondly to hallow or sanctifie is to separate that from pollution and make it holy which in it selfe is not holy but polluted So the Word did sanctifie that masse or lumpe of flesh which he tooke even that nature which in us is polluted John 17.17 19. Ephes 5.26 2 Cor. 7.1 2 Tim. 2.21 1 John 3.3 1 Pet. 1.10 preserving it in himself from all contagion of sin and adorning it with perfect sanctity So God and Christ do sanctifie the Church namely by remitting us our sins and sanctifying us by the holy Ghost and by the continuing of both unto us So we are commanded to sanctifie our selves that is to keep our selves from all uncleannesse of the flesh Be ye holy for I am holy 3. To appoint a thing in it selfe either holy or indifferent to an holy use Thirdly To sanctifie is to ordaine and appoint that to an holy use or end which it selfe is either holy or indifferent So the Father sanctified the Sonne that is ordained him to the office of the Mediatourship and sent him into the world Thus God sanctified the Sabbath day the Temple the Sacrifices the Priests and thus Christ sanctified himselfe for the Elect that is he offered up himselfe to his Father an holy sacrifice for us Thus is the meat we receive sanctified by the word of God and prayer How we pray that Gods name be hallowed Of these three significations of Hallowing the first and second pertaine to our present purpose For our petition to God is that his name be hallowed not only of us but in us also that is we desire 1. That God would enlighten us with the knowledge of his holinesse and most holy name or as the Catechisme expoundeth it that we may know him aright and worship praise and magnifie his almightinesse wisdome goodnesse justice mercy and truth shining in all his works 2. That he would also sanctifie his name in us and more and more sanctifie and regenerate us so that in our whole life we may avert and
take away all reproach of his most holy name and by all meanes advance it with all praise and honour In a word we desire 1. That God would enlighten us with the true knowledge of his holinesse 2. That he would give us true faith and repentance and regenerate us with his spirit that we may be holy as he is holy 3. That he would give us a mind to professe that holinesse of his divine name in words and deeds to his own praise and glory that he may be glorified of us by our true knowledge and profession of him and conformity of life with him and so he be severed from all Idols and profane things Object That which of it selfe is holy cannot be hallowed Gods Name is of it selfe holy Therefore it cannot be hallowed Ans It cannot be hallowed in that second sense of hallowing before delivered that is That which of it selfe is holy cannot be made holy but it may be sanctified as sanctifying is used in the first and third signification that is That which of it selfe is holy or indifferent may be acknowledged praised and magnified as holy So we desire that Gods Name may be hallowed that that which in it self is holy may also be acknowledged and magnified as holy God indeed sanctifieth us by making us holy of not holy But we sanctifie God not by making him holy but by knowing and speaking that of him which he will have us know and speake of him Object What belongeth to us to do that should we not desire another to doe But it belongeth to us to hallow and sanctifie the Name of God Therefore we need not to pray that God himselfe would hallow it for herein we do as a schollar who being commanded of his Master to apply his study diligently beseecheth his Master to do it for him Ans We distinguish the Major What belongeth to us to doe that should we not desire another to doe if so we are able by our selves and by our own strength to performe it but what we are not able of our selves to effect we justly crave of God that he would minister strength unto us to performe it Now we are utterly unable to hallow and sanctifie Gods Name Therefore we must desire of God that he will give us strength whereby his divine Name may be of us hallowed and sanctified yea rather that himselfe would sanctifie in us his holy Name ON THE 48. SABBATH Quest 123. What is the second petition Answ Let thy kingdome come that is Rule us by thy word and spirit that we may humble and submit our selves more and more unto thee a Psal 119.5 143.10 Mat. 6.33 Preserve and increase the Church b Psal 51.20 122.6 7. destroy the works of the Divell and all power that lifteth up it selfe against thy Majesty make all those counsels frustrate and void which are taken against thy word c 1 John 3.8 Rom. 16.20 untill at length thou reigne fully and perfectly d Revel 22.17 20. Rom. 8.22 23. when thou shalt be all in all e 1 Cor. 15.28 The Explication THy Kingdome come that is Let it by continuall increases flourish and be augmented and alwaies by a new enlargement and accession let thy kingdome be extended and multiplied which thou O God in thy Church doest hold and possesse The speciall questions concerning the Kingdome of God 1. What the Kingdome of God is A Kingdome in generall is a certaine forme of Civill government wherein the soveraignty of rule belongeth to some one person who is furnished with gifts and vertues above the rest and ruleth over all according to just honest and certaine Laws in requiring obedience making Laws defending the good and punishing the bad The kingdome of God is that in which God only reigneth and exerciseth soveraignty over all creatures Gods universall kingdome Gods speciall kingdome but especially governeth and preserveth his Church This kingdome is universall The speciall kingdome of God which he exerciseth in the Church is the sending of the Son from the Father even from the beginning of the world who should ordaine and maintaine a Ministery and should by the same be effectuall and forcible in working should gather a Church by the word and holy Ghost out of all mankinde rule preserve and defend the same against the enemies thereof raise it from death and at length the enemies thereof being cast into everlasting paines adorne it with heavenly glory that so God may be all in all and may be magnified by the Church of Angels and men for ever The parts of Gods kingdome Out of this definition we may gather and make these parts of the kingdome of God 1. The sending of the Son our Mediatour 2. The ordaining and maintaining of the Ministery by Christ 3. The gathering of the Church out of mankinde by the voice of the Gospel and the efficacy of the holy Ghost beginning in us the Elect true faith and repentance 4. The perpetuall government of the Church 5. The preservation thereof in this life and protecting against her enemies 6. The casting away of her enemies into eternall paines 7. The raising of the Church unto eternall life 8. The glorifying of the Church in eternall life when God shall be all in all Of this kingdome it is said Ps 2.6 110.2 I have set my King upon my holy hill of Sion Be thou Ruler even amongst the midst of thine enemies Hence it appeareth that this kingdome which we desire may come is not worldly but a spirituall kingdome which also the Lord himself sheweth by divers parables in the Evangelist and unto Pilate he answereth My kingdome is not of this world John 18.36 This kingdome we here pray for that it may come and be inlarged and defended 2. How manifold the kingdome of God is The kingdome of heaven is a kingdome THis kingdome of God is but one indeed but it differeth in the manner of governing and administration For it is diversly administred here and in heaven It is therefore commonly distinguished into the kingdome of grace and the kingdome of glory 1. Of grace and begun in this life This distinction is all one with theirs who say that the kingdome of heaven is two-fold One begun in this life another consummated after this life 2. Of glory and perfected in the next life We desire both in this petition to wit both the constitution of this kingdome of God in this life and the consummation thereof after this life Howbeit it is one and the same kingdome distinct only in degrees and forme of administration This kingdome on earth which is but begun hath need of meanes In the consummated and perfect kingdome of God there shall be no need of any meanes or instruments because in that the Church shall be perfectly glorified so that it shall be without evill both of crime and paine and God shall be all in all Hereby is that question
remit not Therefore wee are not remitted Answ He that remitteth not fully and perfectly is notwithstanding remitted so that he remit truly and sincerely We therefore shall be forgiven if we forgive truly and sincerely Object 2. Christ willed us to desire that God will so remit us our sinnes as we remit our debtors But we doe not perfectly remit our debtors Therefore he willed us to desire that God will not perfectly remit us our sinne and this is to pray for our owne perdition and destruction sith God condemneth even the least sinnes Answ This is a fallacy of speech deceiving by mis-construing a word For the particle As in this petition doth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth us our sinnes but it signifieth the kinde of remission namely the truth and sincerity of our remission whereby we forgive others from our heart and with a ready will of forgiving them or to speake shorter here is not made a comparison according to degrees but according to the truth of the thing or according to the truth and will of remission so that the meaning is So perfectly God remitteth us our sinnes as we truly and certainly remit and forgive our neighbour Luke 11.4 or forgive us our debts because we forgive our debtors Repl. Then is our remission of others the cause why God remitteth us Answ This is a fallacy putting that for a cause which is no cause For our remission wherewith we forgive others though not perfectly yet sincerely is only an argument and testimony unto us that God will remit us our sinnes For our remission and forgiving of others cannot merit 1. Because it is imperfect 2. Albeit it were perfect yet should it not merit because what we now performe that we owe unto God For were it so that we did not performe perfect obedience to God yet were we bound of duty to performe it Repl. But neverthelesse yet here is betokened an equality of remission in us and God Answ Not an equality but a likenesse and similitude of the kinde of remission Object 3. He that remembreth injuries and is desirous of revenge doth not truly remit and forgive But we all remember injuries and are desirous of revenge Therefore we do not truly remit and forgive Answ They that remember injuries that is without a resistance and dislike of this remembrance or with a yeelding thereto do not truly remit If then we withstand and resist the remnants of sins which as yet cleave fast to us and do not yeeld to them nothing hindreth why we may not be said to remit others truly and from our heart and so also to attaine to that in regard whereof 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 strengthened by this petition because when we truly remit our neighbour we may and ought certainly to resolve that our sins are also remitted us and so have we a good conscience and are assured that we are heard according to this promise of Christ If ye doe forgive men their trespasses Mat. 6.14 your heavenly Father will also forgive you True repentance also is confirmed and increased in us by this petition For by this clause As we c. we are provoked and incited to true repentance the chiefe part whereof is the love of our neighbour For if we will be forgiven we must forgive others Both causes are contained in the words of Christ before alledged out of Matthew as also in the rest which are presently added in the same place in Matthew by way of opposition If ye do forgive men their trespasses your heavenly Father will also forgive you that is assure your selves also that your heavenly Father heareth you in which words is comprehended the confirmation of our faith But if ye doe not forgive men their trespasses no more will your Father forgive you your trespasses In these words is added a spurre to repentance Object 4. Paul obtained remission neither did he yet forgive all men their trespasses because he saith 1 Tim. 4.14 Alexander the Copper-smith hath done me much evill the Lord reward him according to his works Therefore it is not necessary that we should forgive Answ There is a threefold remission or forgiving Remission is threefold Of revenge Of revenge This belongeth to all men because all men ought to remit and forgive revenge Hereof speaketh this petition and this Paul did forgive Alexander Of punishment Of punishment This as all cannot inflict so neither can all remit but neither the Magistrates also unto whom yet the same otherwise is committed ought alwaies to remit this but only for certaine causes For God will have the execution of his justice and law But Paul forgave Alexander the punishment also as much as concerned himselfe yet he will notwithstanding have him punished of God but with a condition that is if he persist in sin Of judgement Of judgement This is not alwaies to be remitted For God who forbiddeth lying will not have us judge of knaves that they are honest men but he will have us discerne the good from the bad This also Christ commandeth saying Mat. 7.6 10.16 Give not that which is holy to dogs neither cast pearles before swine And againe Be ye simple as doves and wise as serpents Therefore Paul sinned not in retaining his judgement and opinion of Alexander as of a wicked man as long as he repented not ON THE 52. SABBATH Quest 127. What is the sixth petition Answ Leade us not into temptation but deliver us from evill that is Because we our selves are so feeble and weake by nature that we cannot stand so much as one moment or instant a John 15.5 Psal 103.14 and our most deadly enemies Sathan b 1 Pet. 5.8 Ephes 6.12 the world c John 15.19 and our owne flesh d Rom. 7.23 Gal. 5.17 doe instantly oppugne and assault us uphold thou us and establish and strengthen us by the might of thy spirit that we may not in this spirituall combate yeeld as vanquished but may so long stoutly withstand them e Mat. 26.41 Marke 13.33 untill at length we get full and perfect victory f 1 Thessal 3.13 5.23 The Explication HEre some make one some two petitions but we are not to strive so that nothing of the doctrine be taken away but that this be made full and plaine Now they are rather two parts of one petition Leade us not into temptation is a petition of delivery from future evill Deliver us from evill is a petition of delivery from present evill The speciall Questions 1. What Temptation is THere are two causes of temptation Two kinds of tempting 1. Gods tempting Gen. 22.1 Psal 139.1 Deut. 13.3 1
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
but one Christ II. The personall union of the two natures in Christ according to the Apostles a distinction is the corporall inhabitation of all fulnesse of the divinity in Christ according to the Churches declaration the hidden and adorable conjunction of the deity of the Word and of the humanity assumed into one person or hypostasis made in the mothers womb b without confusion without conversion without division without c separation that is to say the natures and naturall properties remaining whole and distinct being separable neither in time nor place Testimonies of Scripture and of Creeds a Col. 2.9 In him Christ dwelleth the whole fulnesse of the Deity bodily 2 Cor. 5.19 God was in Christ reconciling the world to himselfe Heb. 2.16 For he tooke not the Angels but the seed of Abraham he tooke b John 1.14 And the Word was made flesh and dwelt amongst us Luke 1.35 The Holy Ghost shall come upon thee and the vertue of the most High shall overshadow thee therefore that Holy thing which shall be borne of thee shall be called the Son of God c Athanas in Symb. God and man is one Christ not by converting of the divinity into the flesh but by assuming of the humanity into God In the Creed of the generall Synod of Chalcedon assembled by the Emperour Martian against Eutyches Anno Dom. 453. We beleeve that Jesus Christ is the one and onely Son of God and our Lord consisting of two natures in one person without confusion without conversion without division without separation the diversity of the two natures being no wayes made void by reason of the union but the propertie of each nature remaining intire So that Jesus Christ is not divided or separated into two but he is one and the same onely begotten Sonne of God God the Word III. Because of this personall union we beleeve that this person Jesus Christ is truly and properly not tropically or figuratively God and Man and that both the natures and naturall properties and actions are truly and properly predicated interchangeably of the whole person in the concrete For truly and properly Christ God a is Man borne of the b Virgin Mary of the seed of c David he grew in age and d wisdome he suffered died c. according to his e humanity Truly also and properly Christ Man is f God begotten of the g Father existing before h Abraham i immortall k omniscient l omnipotent m omnipresent creating and governing all things with the Father c. according to his n divinity being no lesse reasonable and immortall in the soule properly and truly then man and according to his body irrationall and o mortall For as the reasonable soule saith Athanasius in his Creed and flesh is one man so God and Man is one Christ Therefore as the properties of body and soule are really common to man so the properties are really common to the person of Christ to whom both in name and realitie they are attributed yet not according to both natures but according to that to which properly they appertaine This is called the communication of properties And Damascen cals them the manner of * ãâã ãâã ãâã ãâã ãâã mutuall attribution Testimonies of Scripture and of the Ancient Doctors a Phil. 2.6 Christ was made like unto man b Gal. 4.4 God sent his Son made of a woman c Rom. 1.3 The Son of God was made of the seed of David after the flesh d Luke 2.52 Jesus grew in wisdome stature and grace with God and man e 1 Pet. 3.18 Christ died according to the flesh f 1 John 5.20 This is that true God and life eternall g John 1.18 The onely begotten Son who is in the bosome of the Father he hath shewed him to us h John 8.58 Before Abraham was I am i John 5.26 As the Father hath life in himselfe so hath he given to the Son to have life in himselfe k Marke 2.8 Jesus knew that they reasoned so with themselves in their minde John 2.25 Neither was it needfull that any should beare witnesse to him of the man for he himselfe knew what was in man l I am Alpha and Omega the beginning and end saith the Lord that is who is and who was and who is to come I say that Almighty m Mat. 28.20 I am with you still till the end of the world n John 5.17 The Father worketh even hitherto and I worke Heb. 1.2 By whom also he made the world who sustaines all things by his powerfull word 1 Pet. 3.18 Christ was quickned according to the Spirit o Just Martyr in Expositione fidei As man being but one hath notwithstanding two different natures in himselfe and with the one part he consulteth with the other he puts his consultation in execution appointing in his minde the fabrick of the ship but with his hands effecting what he had appointed so the same Son being of two natures according to the one he works his miracles according to the other he suffers contemptible things for as he is God and of the Father he wrought miracles as he is Man and of the Virgin he indured the Crosse and such like naturally and willingly IV. After the same manner the name and actions of the Mediatour are attributed to the whole person and in the concrete by the concrete are understood the names of the persons are truly and properly predicated according to both natures because both natures with their properties and actions are required to the office of a Mediatour in execution of which each nature by the communication of the other doth operate those things which properly belong a to it for Christ both according to his humanity and his divinity is our Mediatour Preserver Intercessor Saviour King Priest Head Lord and Judge of the world who knows all things according to both natures and by each nature be operates those things which properly belong to it Testimonies of the Ancient Doctors a Damascen l. 3. c. 15. de Orthodoxa fide Christ works according to both natures and both natures worke in him with the communication of the other The Word operates what belongs to the Word such things as are of greater note and majesty by reason of the power and authority of the Deity but the Body performes those functions which are properly the Bodies according to the pleasure of the Word which is united to it and whose proper worke it is Leo ad Flavianum cap. 4. He worketh in both formes what is proper with the communion of the other the Word operating that which is the Words and the flesh performing that which is the fleshes Idem ad Leon. August Epist 59. Although in one Lord Jesus Christ the true Son of God and Man there is one Person of the Word and flesh which hath inseparably and indivisibly its common actions their qualities notwithstanding are to be understood and by a sincere faith we must discerne to what things the lownesse of the flesh is promoted and to
which we are bound to God or by which God doth binde man to himself 102. By Cicero likewise Religion is that by which we are carefull by reverend Ceremonies to adore that supreme Nature which we call God 103. Religion differs from superstition saith Lactantius because Religion is a true worship superstition is a false one 104. Religion then given to creatures or to any thing besides God is false which the Scripture calls Superstition and Idolatry 105. For Idolatry is a fictitious or superstitious worship of God 106. Of which there are two principall kindes one is when a fictitious deitie is worshipped that is when instead of the true God or besides him religious worship due to God alone is exhibited either outwardly or inwardly to any thing that is existent or but fained 107. This is forbid in the first Commandement Exod. 20.3 Thou shalt have no other Gods but me 108. Such was the Gentiles Idolatry in their Religious worship of feigned gods inwardly by trusting in them outwardly by Ceremonies and erecting of Statues to them 109. Such Idolatry is covetousnesse with the Apostle when with inward confidence we worship money instead of God 110. The other Idolatry is errour in the kinde of worship when a worship is devised to be exhibited to God which either he hath not commanded or hath prohibited that is when we devise Statues and Ceremonies for him 111. This is forbid in the second Commandement Thou shalt make to thy selfe no graven Image c. Exod. 20.4 5. Deut. 12.30 31. 112. Which is expounded in Deuteronomy Do not seeke after the gods of the Gentiles saying As these Gentiles have worshipped their gods so will I. Thou shalt not do so to the Lord thy God for every thing that is abhomination to the Lord they did unto their gods which I hate ãâã ãâã ãâã ãâã ãâã 113. For what is properly will-worship in respect of the manner becomes Idolatry in respect of the object 114. For to worship God with a strange worship is to give him another will then he hath therefore it is to feigne another God or to worship an Idoll instead of God 115. Such Idolatry it is when God is painted and is fained to be worshipped in that picture 116. Such also is the worshipping of God by Statues and Images of creatures celestiall or terrestriall put up for the honour of God or of his Saints whether that worship be devised to be terminated or bounded within the Statues or Saints or to be emanent and transient to God 117. Against both these God speaketh Deuteronomy 4.15 16. thus Take heed to your selves for you saw no similitude in the day that the Lord spake to you in Mount Horeb lest you defile your soules and make to your selves any graven Image the similitude of any figure the Image of male or female c. 118. In the New Testament especially when God will be worshipped in spirit and truth wee are strictly commanded to flie from Idolatry and every kinde of superstition Beware of Idols Flee from Idolatry and every kinde of superstition 1 John 5.21 1 Cor. 10.7 Colos 2.8 Let no man seduce you with will-worship 119. All Idolaters are directly excluded from the kingdome of God Be not deceived neither whoremongers nor Idolaters shall inherit the kingdome of God Without are whoremongers Idolaters and witches 120. But Popery for now a thousand yeares is altogether made up of filthy superstitions and by impure Idolatry is every day more and more profaned 121. Who is able to reckon up the infinite vaine and impious superstitions to which daily men give themselves in Popery with great devotion to pacifie Gods anger to merit pardon for sins to redeeme sinnes and the paines of hell and purgatory devised to in rich the Priests Such are Prayers and watchings for the dead their yeerely septimes and trentals the treasure and suffrages of the Church for Purgatory pilgrimages to the Images of Saints to holy places to the bones and reliques of Saints their fraternities religious dedications of Churches and Altars their exorcismes consecrations of Images and graves the baptising of Bells using of God-fathers to that purpose the choise of meats their quarterly and Lent fasts their religious and consecrated cloathes canonicall houres devoute processions perambulations bacchanals consecrations of Priests anointing of the sâck exorcising of Chrismes and Fonts clipping and shaving their hooded coats surplesses and quirerobes candlesticks consecrated waxe tapers lampes glasse viols torches tippets banners censers drums wafer coffers little bels holy waters with their exorcisings hallowed salt hallowed wafers exorcised herbs to chase away devils ringing of bels against thunder little Images of Saints wrapped up in clouts the Letanies of Saints confessions satisfactions rosaries consecrated palme branches Asses crowned with palmes kisses and adorations of the Crosse the Crosse laid up in the grave their Mattins at the Sepulchre their solemne tumults their wooden busling noise in the night the ridiculous ascending of an Idol instead of Christ upon the cieling of the Church their flinging downe of fire and water their carrying about of the consecrated host the innumerable Saints holy-dayes to be kept under paine of mortall sin indulgences washings of feet and of Altars the waxen Images of the Crosse their Agni Dei and innumerable such like toyes full of superstition Magick and Idolatry 122. Which the ambitious Bishops chiefly the Popes to please the people have borrowed from Gentilisme and that they might seeme to have the more divinity have transferred them from Judaisme to the Christian Religion all which our Saviour Mat. 15.9 Esay 29.13 14. in one word hath overthrowne saying In vaine do they worship me teaching for doctrines mens traditions 123. So much the more horrible is the Romish Idolatry in that it placeth in Temples Images and fictitious Statues to the most holy Trinity the most incomprehensible and invisible God which Images they worship with wax candles Incense geniculations groanings and vowes as religiously as they do God himselfe 124. That they hang up and againe crucifie Christ our Saviour now gloriously reigning in heaven and set up his Image of wood or stone in all their Churches and corners of their streets and high wayes to be worshipped devoutly by the faithfull under paine of death to the great scandall and mockery of Infidels 125. That they worship as devoutly the wood of the Crosse as Christ himselfe 126. That they account as sacred and venerable the signe of the Crosse in the forehead or in the aire or upon any thing as it is expressed by the finger against the power of the Devill and good for hallowing of themselves 127. That under the species of the Host they really offer sacrifice destroy that is kill and crucifie Christ being alive and glorious every day in the Host more wickedly then the souldiers did when they crucified him in his humility 128. That it exhibits the Host of bread being elevated in the Masse to be
with his hands he puts in practise the work which he decreed So one Son being of two natures according to the one he workes miracles according to the other he takes upon him all sort of humility For as he is of the Father and God he works miracles as he is of the Virgin and man of his owne accord he did naturally undergoe the crosse and passion and such like Hitherto if one compare the similitude doth well agree on the other side if he compare the whole with the whole he takes away the difference For though man consist of body and soule yet he is not the same with these but some other thing as he is man he consisteth in the union of body and soule and so existeth some other third thing But Christ is not made of the Deity and humanity when he is not different from these two but both God and man Againe the soule is alwaies affected with the body which no Orthodox man that is well in his wits dare say or think of Christs divinity therefore this example of man is partly to be received partly to be avoided By which words we understand that the similitude consists in two things and in so many is discrepant It agrees first that as the reasonable soule is coupled with mans body into one person of man so God the Word with the nature of man is coupled in the one person of God and man and that by an unspeakable way Again as the union of the soule with the body is made the essentiall properties of both natures remaining entire for the soule remaines in the union invisible spirituall immortall rationall impartible but the body is visible tangible mortall void of reason and partable The union also is made without transfusion of the essentiall properties of the one nature into the other The soule is not made visible corporeall mortall irrationall partible for being united to the body The body is not made invisible spirituall immortall rationall impartible because united to the soule The union notwithstanding is made with the communion of the essentiall properties of body and soule really transient into the person of man in respect of each nature As man really becomes immortall rationall according to his soule so he becomes mortall and void of reason according to his body So the union of God the Word was made the properties of both natures remaining entire God the Word remained in this union eternall uncreated most simple infinite omnipresent omnipotent omniscient impassible immortall c. The flesh in time was created compounded finite in respect of place power knowledge passible mortall c. The union also was made without transfusion of the essentiall properties of God the Word into the flesh or of the flesh into God the Word The Word was not made temporary was not created nor compounded nor finite in place power and knowledge nor passible or mortall by the union with the flesh So the flesh was not made eternall uncreated uncompounded infinite omnipotent omnipresent omniscient impassible immortall by the union with the Word yet the union was made with the communion of the essentiall properties of the Word and flesh really transient into the person of Christ God and man or the Word incarnate in respect of each nature which Damascen calls the manner of alternation lib. 3. orthod fid cap. 4. As Christ-God becomes man really in time ãâã ãâã ãâã ãâã ãâã created and borne compounded finite in place power and knowledge and was passible mortall suffered died according to the nature assumed so Christ-man is really God eternall uncreated most simple finite omnipotent omnipresent omniscient according to the divinity assuming But the similitude agrees not in this First that in man by reason of the union of the reasonable soule and body some third thing specifically different is made up to wit man as of matter and forme neither of which is man 'T is not so in Christ because the Word assuming the flesh both before and after the incarnation was God and the same person heretofore without flesh afterward clothed with it Secondly the soule of man receives into it the passions of the body with which it grieveth and rejoyceth but God the Word is void of all affection and passion ARTICLE V. Of the Creed the XIII 24. Who suffered for our salvation 25. Went downe to Hell 26. The third day rose againe from the dead 27. Ascended into Heaven 28. He sitteth at the right hand of God the Father Almighty 29. From thence he shall come to judge the quick and dead The Declaration 24. WHo suffered Hitherto of the mysterie of the Incarnation followes the office of the Son of God incarnate the words are almost a succinct repetition of the Apostles Creed Now these are the things for which we beleeve the Son of God to be incarnate and without the assurance of which in vaine wee should beleeve the incarnation of the Son of God For because the Son of God became our surety in the judgement of God he ought in our flesh to have suffered for us an accursed death that he might satisfie for us the curse of the Law and restore to us by his death life and righteousness which were lost he suffered therefore the death of the Crosse to recover our salvation Rom. 4.25 Phil. 2.8 Heb. 2.14 c. 25. He descended into Hell That he might free us from the terrours of Hell but not by a corporeall descending or in his soule after death into the place of Hell For the Scripture is cleerly against such a descending Luke 23.43 53. but in a spirituall wrestlings with the sorrows of Hell which the Scripture usually calls a descending into Hell 1 Sam. 2.6 Psal 16.18 and 116.3 before his death in the garden and on the Crosse Mat. 26.38 Luke 22.44 Mat. 23.46 26. The third day he rose againe For our justification Rom. 4.25 This Article is the ground of Christian hope and comfort For if Christ be not raised from the dead our preaching is in vaine our faith is in vaine and we are yet in our sins 1 Cor. 15.17 27. He ascended into Heaven He is alwaies with us by his divinity but if he had not corporally departed from us we had still seen his body carnally and should never beleeve spiritually by which faith we are justified August serm 60. de verbo Domini 28. He sits at the right hand c. According to the promise Psal 110.1 Sit at my right hand untill I make thine enemies thy footstoole which the Apostle interprets 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet And Ephes 1.2 He hath placed him above all dominion and power c. and hath put all things under his feet and hath made him head over all to his Church Therefore the gâory of Christs sitting at his Fathers right hand is the Kingdome of the Mediatour exalted in his own flesh and not the diffusion of the flesh
might seem to sound of any change of the Word into flesh the holy Ghost explaines it by words equivalent saying That God is manifested in the flesh that Jesus Christ came in the flesh that the Son of God was made partaker of flesh and bloud and took the seed of Abraham and that in Christ dwells all fulnesse of the Godhead bodily 1 Tim. 3. 1 John 4. Heb. 2. Col. 2. The Animadversion All this is right if the phrase of Athanasius The assumption of the humanity into God be not wrested against the meaning of Athanasius Thes 15. as if hee had signified either a changing of the humanity into God or an equalling of it with God or a transfusion of the properties of the Godhead into it by which it is made God For whatsoever is created saith the same Athanasius cannot be God therefore let the assumption of the humanity into God De Arian Cathol confess be understood of its hypostaticall union with God or the Word the properties of both being preserved according to the declaration of the Synod of Chalcedon c. And of Austin in his book de fide ad Petrum God then received into his person the forme of a servant that is the nature of a servant c. XVII But the Word was not so made flesh as that any part thereof was associated with the flesh which was assumed For the Word being of a spirituall nature is not cut or divided into parts XVIII But the whole Word in the whole fulnesse of its Deity is united to the flesh All of it as the Orthodox Fathers tell us was clothed with flesh and covered with it ãâã ãâã ãâã ãâã ãâã wholly incarnate inhumanated and incorporated The Animadversion And this is also right For neither can there be nor can we imagine how there should be any union of parts between the flesh and the Word which is indivisible The whole Word then assumed the whole flesh and with the whole flesh the whole Word was personally united In what sense the Word is said to be clothed and covered with flesh c. wee have already explained in the ninth Thesis to wit not by way of an externall habit accidentally but by way of an intrinsecall union substantially Hence then it appeares that the Word was not changed into flesh by taking of man no more then our limbs being clothed are changed as Austin speaketh Lib. qu. 38. quaest 73. Neither is it a speech proper enough when they say that the flesh appertaines to the integritie of the person of the Word incarnate that is that it is an integrall part of it as three feet belong to the integrity of the three-footed stoole but rather that the flesh belongs to the person of the Word incarnate as being the nature assumed by the Word into the unitie of the person in which it might manifest it selfe to the world as Austin saith The Word was made flesh that is clothed with flesh that to fleshly men he might appeare in a fleshly way Yet no man will deny or doubt that the Incarnation of the Word which is indivisible was totally made if that be understood without including the immensity of the Word within the dimensions of the flesh as also without an ubiquitary diffusion of the finite flesh with the infinite Word XIX Which union because totall is foolishly compared with examples of partiall unions to wit of the Sun touching some part of his Orbe Of the stone enclosed within some part of the ring Of Antwerp situated neer a part of the sea The Animadversion We must confess that this hidden admirable union of the unmeasurable nature of God with the measured nature of man cannot fully be expressed by any similitude And although both ancient and moderne Divines make use of divers Similies yet we may truly say of them all with Damascen In all smilitudes there are many dissimilitudes And it is impossible to find examples that may expresse the Deitie and Incarnation in every thing Justin Cyril Athanasius made use of these Similies that are taken from the Sun a Ring the Ocean Basil useth the similitude of an hot iron Athanasius of a burned stick or burning iron Cyril of a burning coale Damascen of a fiery sword Justin and Athanasius of the body and light of the Sun But none of all these similitudes will exactly agree with the thing it self This man toucheth our Divines for using examples of partiall unions but with little sinceritie for sometimes they make use of such Similies not to declare exactly the thing it selfe from which we confesse the examples of finite things are far distant but onely to shew the sophistry of Ubiquitaries For example When Jacobus Andreas at Maulbrun did foolishly demonstrate the Ubiquity thus Gods right hand is every-where the humanity of Christ sits at Gods right hand Ergo the humanity is every-where Our men by a Syllogisme altogether like this if you look up on the forme made it appeare that this was a naughty argument and consisted of foure termes The Ocean encompasseth the whole world Antwerp is seated neere the Ocean Ergo Antwerp encompasseth the whole world By this way they did not compare matter with matter but one fault with another for both Syllogismes were alike faulty therefore the shewing of this errour was not foolish Neither doth Doctor Hunnius demonstrate better the illocalitie of the flesh in the Word below in his 36. Thesis It is thus in briefe The Word is illocall the flesh was assumed into the Word Ergo the flesh is illocall Why then doe wee not send this Disputer to the foure termes of Antwerp and the Ocean For as these are different termes To be the Ocean and to be seated neere the Ocean so these are different To be the Word and to be in the Word as in the Vulcanian demonstration these were different speeches To be Gods right hand and To sit at Gods right hand XX. The similitude of the union of the soule and body is more apt to declare this mysterie Smidlin in colloq Maulbrun p. 43. which Athanasius used in his Creed and Cyrillus after him in his Synodicall Epistle saying The Word in the assumed nature hath made such an habitation for it selfe as the soule is beleeved to have in its proper body The Animadversion Of this Similie thus writeth Justin In Exposit Symb. p. 301. Some saith he having conceived in their mind of this union as of the union of soule and body have so delivered it and it 's a convenient example though not in all points yet in some Also the example of man is in some respect to be admitted and in some respect to be avoided And 't is so indeed For they agree thus That as the reasonable soule and body are united into one person and as in one hypostasis subsist two natures distinct in their essences and properties and concurring in these operations that are proper to men and one of
them working what is proper to it but not without the communion of the other Even so saith Hierome it is knowne that one and the same Christ is God and man and that he did work according to both formes Ad Paulam Eustoch to wit of the humanity and divinity and that by this he exercised two operations For both formes or natures did operate the one communicating with the other in that which was proper to it The Word operating what is proper to the Word and the flesh putting in execution what belongs to the flesh c. But in many things the Similie will not hold For in man there is an union of two finite natures but in Christ of a finite nature and an infinite In man both natures are shut up within the same bounds but in Christ the divinitie is not confined to the narrow limits of the flesh In man the union is the composition of matter and forme but in Christ the flesh is not the matter of the divinitie nor this the forme of the flesh In man there results a third thing out of the composition which is neither of the other two but in Christ the Word or person is the same before the union but naked and simple after the union clothed with flesh and in a manner compounded In man the union is dissolved by death but Christ will never lay aside the nature which he once assumed Lastly to this purpose serves that which Thomas observes Part. ult quaest 2. In man saith he there is a two fold unitie made up to wit of the nature and of the person of the nature when as the soule is formally united to the body perfecting it that of two there may be made up one nature as of the act and potentiality of the matter and forme and in this regard the similitude consisteth not because the divine nature cannot be the forme of the body 2. Of the person as when of these is made up one man consisting of a body and a soule and in this is the similitude for one Christ subsisteth in the divine and humane nature XXI Therefore as the soule in respect of its substance is not without the body for it is all united to its body so the whole Word incarnate can neither be nor be found nor ought to be enquired for out of its owne flesh The Animadversion By a manifest fallacie from that which is said respectively or secundum quid to that which is spoken simply of a similitude hee concludes a falshood For this is Hunnius his collection The Similie drawne from man is more fit then from other things Ergo it agrees in every thing and consequently the reason is alike of the soule and of the deity that as the soule is confined to the bounds of the body so the deity doth no where subsist without the flesh Who may not here sensibly perceive the imposture He makes a comparison between the soule and the Word as if there were a parity between them whereas there is an extreme imparity for the soule being a finite spirit cannot be without the bodie in which it is so long as it is tied to the bodie though it be all in all and all in every part But the Deitie of the Word is not a finite spirit but immense and most pure by its most simple immensity all in the finite flesh and all and the same together without the finite flesh and subsisting without all things For who will say that the Deitie of the Word was onely there suppose in the mothers womb in the Temple in the Justice-Hall on the Crosse in the Sepulchre c. where his flesh was said to be circumscribed and to be absent in other places where his flesh was not Who will say that he did not fill heaven and earth that he was not at Rome at Athens and every-where without Judea at the same time when his bodie that was most united then to him did remaine within the limits of Judea alone Surely he who affirmes the contrary either feignes a Deity enclosed and circumscribed in the narrow bounds of the bodie or else a bodie diffused every-where with the Deity that is to use few words hee makes either a finite Deity or an infinite bodie This then is one of these false hypotheses by which this Sophister under-props the ubiquity of the flesh He addes also sophistically that the Word neither is nor can be sought or found without its flesh which words neither have the same meaning nor the same truth For Orthodoxe men confesse that the Word is not to be sought out of the flesh because in the flesh onely as in his temple he will be sought and worshipped by faith and prayers And from hence they gather against the Ubiquitaries that the flesh of the Word doth not lurk within a sacramentall crust because they neither worship it nor ought they to worship it yet they deny not therefore that the Word is not elsewhere by that essentiall immensitie which hee hath in common with the Father and the holy Ghost For so the Word being enclosed within finite flesh should be terminated or bounded or else the flesh should have an immensity every-where with the immensity of the Word both which is false Nor doe the Orthodox Fathers otherwise speake or thinke Athanasius De Incarnat Verbi The Word is in the flesh and over and above all things Ibid. He subsisteth over and above all things Ibid. At the same moment when he was in an humane body hee was over and above all things So Hieron ad Marcel He who was infinite was also in the Son of man totall August Lib. 2. de Incarn The Son of God was totall in the body and totall every-where XXII They are deceived then and they reduce this admirable union to the narrownesse of one onely place who dreame that the Word in the flesh is in one and onely in that place where the humane nature of Christ visibly dwells but besides this place that it subsisteth over and above it in other places innumerable The Animadversion He condemneth for an errour not ours but the doctrine both of holy Writ and of godly Antiquity for the Scriptures unanimously witnesse that the humane nature of Christ was visibly confined still to one place and not to two or more at once invisibly the incomprehensible Word in the meane time shewing its presence both in its flesh and else-where where the flesh is not and the union still remaining entire The Fathers also write cleerely that the Word was so in the flesh that it was not shut up within those narrow confines but that it subsisted out of it and over and above all things else It is a fallacy if not a falshood when he saith that now this admirable union is not to be confined to the narrow inclosure of one onely place for though the flesh be shut up in one place it will not follow that therefore the union
can darken because the assumption of the flesh was made not according to any naturall propertie as is illocalitie by which the Word is united to the Father and holy Ghost but according to the characteristicall properties by which he is distinguished from the Father and holy Ghost as Damascen excellently sheweth Lib. 3. cap. 7. Otherwise either the assumption had not been made solely by the Word but also by the Father and holy Ghost or else surely all the other naturall attributes of the Word none excepted should be attributed to the flesh by the assumption or vertue of the union and so monstrously wee might affirme that the flesh in the eternall infinite incorporeall Word c. did most eminently transcend all respect of time finitie corporietie c. and hath truly obtained an eternall infinite incorporeall way of existing If so what will ubiquitarisme leave for Eutyches Where will our Adversaries sixth Thesis stand Where will our brother be our flesh our faith and comfort Wherefore in that with so much cunning the Sophister urgeth the illocalitie of the Word he paints to no purpose for by this he will be no more able to prove the locall true and solid flesh as hee calls it to be made illocall by the illocall Word in the vertue of the union then if he should say that mans bodie by the force of union hath most highly transcended all densitie corporietie mortalitie c. and doth truly obtaine in the soule a rationall spirituall immortall c. manner of existing because it is hypostatically united with the reasonable spirituall immortall soule Away with such trifles The proofe of the Major is nothing but like to the former fallacie of non causae because the illocalitie of God assuming is no more the cause of the illocalitie of the flesh assumed then the eternitie simplicitie immensitie of the same makes the flesh eternall most simple and immense We are not onely not to conceive any place or localitie in God but also time finitie and humanitie must cease to be in our thoughts Answ Must then the thought of these in the flesh assumed cease No because the union is so made that the natures and naturall properties remain entire and inconfused Neither is the proofe of the Minor to any purpose for the illocall hypostasis of the Word is the terme or limit not of the flesh but of the assumption of the flesh Neither is the flesh made the very illocall hypostasis of the Word or changed into it but so by it and in it assumed that it subsisteth in it and is sustained and borne up by it as the proper flesh of the Word In the meane while let it be and remain even in the Word the true and locall flesh such as was by the Word and in the Word assumed Neither is this the opinion of the Schooles as I shewed before when they say That the hypostasis is the Terminus ad quem of the Assumption or that the union is terminated in the person as if the nature assumed were made the hypostasis or were terminated and defined by the hypostasis but that with the Word assuming it is united into one hypostasis and that the union of two natures makes not one nature but one person In which sense they also dispute that the union is not made in the person but in the nature In vaine then under this vizard of the Schoolmen doth he seek to hide himselfe Furthermore Athanasius understands the humanitie to be so assumed into God that it is not therefore made God but that it subsisteth in the person of God and is the proper flesh of God that God may be truly man and man truly God As for Chemnitius his swelling words the simple truth is no waies moved by them In vaine then doth the Sophister defend himselfe with this target What is more usuall then Claw mee and I will claw thee From Master Luther who though in some passages hee wrote well concerning our Lords last words our orthodox men appeale lest they should seem to depend on men to Matthew Mark Luke John Paul Peter all which testifie that the flesh of our Saviour even in the Word was and remained locall They appeale to our Saviour himself who after his resurrection in his locall flesh not without the Word but in the Word not without the union but being then most united to the Word standing in the midst of his Disciples locally said See and touch a spirit hath not flesh and bones as you see mee have They appeale from both the Confessions of Luther to both the Testaments of the living God to the Augustan Confession and to Master Luthers owne sounder writings in which he rejecteth the ubiquitie of the flesh Finally they appeale from the Bergensin harmonie to the harmonie of the holy Evangelists and Apostles which we know is publickly received in the Church of Christ XXXIX Out of what is said it appeares also that the union of the Word with the flesh and of the natures themselves one with another is to be described by a true and solid communion The Animadversion Now in the end he deduceth such consectaries which being rightly understood no orthodox Divine will reject But all of them are full of snares of which the younger sort must be briefly warned The first is That the union of the natures themselves one with another is to be described by a true and solid communion This is well Why then hitherto did he not thus describe it but defined it a bare immanencie when plainly and fully it should have been defined an union lest the title should lye But afore I gave the Reader a caveat concerning this cunning in the Argument Among the orthodox Fathers Communion often signifieth an union because the one common hypostasis of the two natures is made up by union and this is the true and solid communion of the natures because truly and solidly that is most really and narrowly the Deitie is communicated to the humanitie and the humanitie to the Deitie that is so united that they are one person their natures and properties remaining entire So Damascen lib. 3. cap. 6. The divinity in one of his hypostasis hath totally communicated himselfe ãâã ãâã ãâã ãâã ãâã or is united to us Fulgentius to Donat. Man should never have received from God the grace of salvation if the communion that is the union of the divine and humane nature did not remaine in one person of Christ Yet oftner and properly in the Fathers Communion signifieth the common predication of either of the natures and properties thereof on the whole person in the concrete Which communication is not the union it selfe but the effect or consequence of the union and this communion is true and solid and as they speak most really in the person for it makes that God the Word is really solidly and truly man who suffered died rose againe and was received into glory and that man truly
by the changing of names to beleeve that change which is made of grace Here Theodoret himselfe in the same Dialogue teacheth that a sacramentall change is to be understood thus speaking He honoured the visible signes by the name of Christs body and bloud not changing nature but adding grace to nature Propos 2. The signes and things signified are not united by consubstantiation that is in the reall existence of two bodies in the same place under the same accidents or under the lurking of the one within the other such as is that of oates in the sacke of mony in the purse of the infant in the cradle or of wine in the pot which are like to things consubstantiated Reason 1. Because the words of Christ This is my body shew to us not where the bodie of Christ is nor what it is in with or under the bread but what the bread it selfe is and should be to godly men in this Sacrament to wit his bodie Reas 2. The bodie of Christ is a true organicall finite and visible bodie not present or every-where upon earth since the Ascension but existing and remaining in heaven even till his last returne As the Apostle tells us Declare the Lords death untill his coming againe Reas 3. The orthodox Fathers teach that the bodie and bloud of Christ are in the bread and wine not as in lurking places but as in a mysticall or in a mysterie Chrysostome in that imperfect work Matth. Hom. 11. In the consecrated vessels not the true body of Christ but the mysterie of Christs body is contained Propos 3. In the sacramentall Supper the signes and things are united by a sacramentall union This is it which is common to the whole kind of Sacraments otherwise this union were not sacramentall or of a Sacrament but of a Supper Now in all other Sacraments there is a relative union that is a mysticall signification obsignation exhibition and reception of the thing signified by externall symbols in the right use which is not without faith and repentance in the receivers Reason 1. From the genus in all Sacraments there is such an union therefore in this Supper also The Antecedent is manifest out of the definition and chiefe end of Sacraments Reas 2. The bread is the bodie of Christ either in the truth of the thing as Austin speaks in the sentence of Prosper or in a signifying mysterie not in the truth of the thing or essentially because there is no transubstantiation therefore in a signifying mysterie Reas 3. Hither belong all the Arguments by which a sacramentall phrase is proved to be in the words of the Supper for a sacramentall union begets sacramentall phrases Reas 4. The testimonies of Fathers that the bread is a signe a figure a sacrament of Christs bodie August contra Adim c. 12. The Lord doubted not to say This is my bodie when he gave the signe of his bodie The Objection of Papists for Transubstantiation out of the words of the Supper That which Christ gave and the Priest consecrates is Christs bodie Ergo it is not bread It followes because these are disparata As this thing is a man Ergo it is not an oxe I answer by denying that this argument is grounded upon the position of one species to the removing of the disparate species of the same genus because it is vicious proceeding from the position of a sacramentall relation to the negation of the subject or fundamentall Such as if I would say This man is a father Ergo he is not a man This man is Cesar Ergo he is not a man So they This bread is Christs bodie Ergo it is not bread It is therefore fallacia accidentis no lesse absurd then if you should reason from the position of the forme to the negation of the matter This thing is a table Ergo it is not wood For though Christs bodie is not the forme or accident of bread yet the relation which the bread by vertue of the promise hath to Christs bodie is the forme of the Sacrament So it doth not follow The Dove is the holy Ghost Ergo this is not a Dove Circumcision is the covenant Ergo it is not circumcision The cup is the New Testament Ergo it is not the cup. As for the testimonies of the Fathers which the Papists object concerning the changing of the symboles the common answer is That they are to be understood of a sacramentall not of an essentiall change which is manifest out of the orthodoxall consent of the Fathers on this Sacrament Quest 2. How as well the symboles as the celestiall things signified in the Supper are exhibited and received About this question we are at controversie both with the Pontificians and Ubiquitarians because both of them will have the things signified to be secretly and miraculously present in the signes or species of the signes and to be carried in and handled by the Ministers hands and to be received into the mouths of the communicants Wee teach on the contrary that the things are exhibited with the signes and are received together with them in the lawfull use of the Supper but in a different manner The symboles are touched by the hands of the Minister and received by the mouths of the communicants but the things themselves are exhibited by Christ himselfe our high-Priest and by faith are received of us Which also may be explained in three Propositions two negative and one affirmative Propos 1. The body and bloud of Christ which are the things signified are neither handled nor exhibited by the hand of the Ministers to the end that they should in these symboles be corporally received Reas 1. Is negative from the whole kind of Sacraments In no Sacrament doth the Minister handle or give spirituall things signified therefore neither in the Supper The antecedent is proved both by induction which is also plaine by the Adversaries confession as also by the analogie of Sacraments and of the Word Mark 1. I am the voice of a crier John 1. I baptise with water Hee that cometh after mee shall baptise you with the holy Ghost and with fire 1 Corinth 3.7 Neither is he that watereth nor he that planteth any thing but God who giveth the encrease Therefore it is so in the Sacraments which are the visible word Reas 2. The things signified are not in with or under the symboles being there corporally present as was shewed Quest. 1. Propos 2. therefore they are not handled by the Ministers fingers nor distributed Reas 3. The things signified in the Supper are spirituall which are offered to the faithfull in the promise of grace annexed to the symboles but the promise of grace is not touched by the hand c. Reas 4. The testimonies of Fathers as Chrysoft serm de Euch. in encaen Doe not thinke you that come to these mysteries that you receive from man the divine body that is from the Minister and many such like Propos 2. The
nature and a finite nature or the third reason which is only opened in the word of God whereby the divine essence is incomprehensible to wit by communication whereas the whole is in such sort common to the three persons of the Divinity as not only it is in them as it is in the creatures but also is their very substance and yet neverthelesse remaineth in number one and the same Now that it is proper to the Deity alone Infinity or immensity proper to God not imparted to any creature for 4. causes nor imparted or communicated to any creature to be infinite or immense or to be every where at the same time or to be the same in divers places is apparant by these reasons 1. Because it is impossible that any creature should be or be made equall to the Creatour as hath been often said Lord who is like unto thee 2. Because God himself by this mark distinguisheth and discerneth himselfe from the creatures for in saying Jerem. 23.14 that he is he who filleth heaven and earth he signifieth that there is no other such besides him 3. Because Christ sheweth his divinity by this argument in that when he was in body on earth John 3.13 yet he affirmeth himself to be in heaven 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost The holy Ghost himselfe if hee were one of the creatures should have at least wise a substance limited as all things which were made for although invisible creatures are not limited and circumscribed by place yet are they limited by the property of their substance But the holy Ghost being in many hath not a limited and finite substance How God is most perfect in himself Most perfect in himselfe God is moreover most perfect in himself 1. Because hee only hath all things which may be desired unto perfect felicity and glory so that no way any thing may be added unto him to make him more glorious or happy and all the creatures have but only some parts and degrees of blessings distributed unto them convenient for their nature and place which the Creator assigneth and giveth to every one 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things and therefore needeth no mans labour or aid or presence but was alike blessed from everlasting before any creature was as he is now after the creation of the world But contrariwise all the creatures stand so in need of the goodnesse and presence of God that without it they cannot only not any way be well and in good state but not so much as be at all the space of one moment 3. Because he is not for himself only but for the creating also preserving guiding and furnishing of all and every creature so sufficient that he alone doth give to all of them all good things necessary and meet for them as well eternall and heavenly as terrene and temporall neither yet for all that doth the least jot depart either from his power or from his happinesse Now all the creatures not only cannot at all profit one another more then God worketh by them as the instruments of his goodnesse but neither they themselves which are as it were conduits can have the least good in themselves but what they have drawn from God alone as the only fountain and wel-spring of goodnesse and felicity Now he alone is sufficient for all and bestoweth all things because there must needs be some one first cause in nature of all good things and he hath all things in his power because except he had them he could not give them to others and except he had them of himself he could not be the first head and fountain of all good things Prov. 16.4 Object 1. He is said to have made all things for himselfe Ans Not for the aiding or increasing of himself How God is said to have made all things for himselfe as if hee needed any thing but rather for to communicate and shew himself unto his creatures he made them because this is the nature of that which is good not only to preserve it self but also to communicate it self to others Object 2. He useth the creatures in accomplishing his works Answ This he doth not as constrained thereto by any necessity of impotency but of his most free will and goodnesse to shew that he is able both wayes both without them and with them to do whatsoever he will that he is Lord of all things both by right and by his power and can use all things at his pleasure and that he also doth vouchsafe his creatures this great and free honour as to make them the instruments of his bountifulnesse and fellowes and disposers as S. Paul speaketh of his divine works â Cor. 4. â Object 3. We are willed to performe exhibit and offer obedience worship honour sacrifices to God and to give him that which is his Answ Thereby is taught not what good cometh more to God but what good ought to be in us for as disobedience and despight against God maketh not God but the creature more miserable so obedience towards God which is a conformity and agreement with Gods law and mind is the good and blessednesse not of God but of the reasonable creature and this is said to be given or taken from God not that God needeth it or is profited thereby but because men ought by order of justice to perform and yeeld it unto God Psal 50.8 Luke 17.10 as I will take no bullock out of thy house nor hee-goats out of thy folds And when ye have done all those things which are commanded you say We are unprofitable servants And if any man reply That glory neverthelesse tendeth to his happinesse and perfection unto whom it is given we must know That the glory of God signifieth Two things signified by Gods glory 1. The foundation of glory to wit the attributes or vertues which are in God himselfe and his divine works and the beholding and approbation of them in God and in this sense can no man give him glory neither can it be diminished or augmented but it was and remaineth the same in him for ever John 17.5 according as it is said Glorifie mee O Father with the glory which I had with thee before the world was 2. The agnizing and magnifying of the goodnesse and works of God The glâty which ãâ¦ã God is ãâã lable ââr ãâã happinesse ãâã neither dâth âor can make God more happy which is not in God but in creatures indued with reason and therefore may be made lesse or greater and being amplified or diminished it increaseth or diminisheth the goodnesse happinesse and perfection not of God but