onely true God blessed for ever 59 In brief thus GOD is Jehovah Elohim that is one Divine Essenâ—e of Three Persons The Holy and undivided Trinitie in Vnitie CHAP. IV. Wherein are contained Theologicall Aphorismes concerning the PERSON and OFFICE of CHRIST 1 AS saving as the knowledge of Christ our Saviour is so acceptable ought the explication of the doctrine of Christ be unto us 2 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God and true Man 3 Therefore whether a man denie Christs Divinitie or Christs Humanitie it is a matter of like danger 4 He is God by eternall generation of the Father He is Man by assumption of the flesh from his Mother 5 For the Word brought not flesh with him down from heaven but assumed the true Humane nature from the bloud of Marie being purified 6 This Assumption farre exceeds the course of nature and the reach of mans understanding For it was wrought by the Holy Ghost after a peculiar manner 7 Not after the manner of men but by a wonderfull overshadowing 8 That a Virgin should conceive without the seed of man That a Virgin should be the Mother of a most holy ofspring That a Virgin should bring forth God This exceeds the bounds of Nature but not the operation of the Holy Ghost 9 The Word assumed the Humane nature not onely true but also entire that is both perfect and free from all stain of sinne 10 But he assumed it into the Vnitie of his Person And therefore the Assumption of the Flesh is the very Personall Vnion of the Word and the Flesh. 11 One Person did not assume another But the second Person of the Trinity assumed the Humane nature 12 Therefore in Christ God is not one and Man another But one and the same is God and Man 13 In Christ there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person and another that is two Persons But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing and another that is two Natures 14 For so must we hold a Duâ—litie of Natures that we deny not the most neare and indissoluble Vnitie of Person 15 It is said by the Ancients That the Person onely of the Sonne was incarnate 16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne but to the Person of the Father and the Holy Ghost 17 For elsewhere it is said and that truly That all the Divinitie was incarnate but yet onely in onâ— of the Persons 18 The Person of the Word the divine Nature of the Word do not really differ 19 The Divinitie is entire and perfect in each Person 20 Therefore inasmuchas one of the Persons was incarnate all the Divinitie is said truly to be incarnate to wit in that one Person of the Word 21 The Vnion of the divine and humane Nature in Christ is Personall but not of Persons It is an Vnion of Natures but not Naturall 22 It is also an Vnion inseparable both in respect of time and place 23 For the Flesh which the Word once assumed he shall never put off 24 The Nature which he once united unto himself that doth he never put off 25 The humane Nature assumed doth neither consist by it self nor subsist of it self nor is it without subsistence but having a subsistence in another 26 It hath a subsistence after no â—light manner being supported in the Word but by a most plenarie communication of the whole Person of the Word 27 Therefore since the Incarnation neither must the Person of the Word be said to be without the Flesh nor the Flesh without the Person of the Word 28 What God hath joyned together and what is joyned together in God let no man separate or put asunder 29 Neither must we judge it to be a bare and naked Peristasis approximation or neare position of the united Natures but a most intimate and neare Perichoresis Conjunction or Vnion 30 To note the Vnitie of Person the Ancients say That this Vnion was made indivisibly inseparably indistractibly 31 To note the Dualitie of Natures they say That this Vnion was made without confusion without conversion without alteration without mutation 32 The Flesh remains finite even in this Vnion Therefore there is not an exequation or coextension of Natures 33 The Flesh is made partaker of an infinite subsistence by the Vnion Therefore there is no separation of the Natures through distance of places 34 By reason of this Hypostaticall Vnion it is truely said The Sonne of God is the Sonne of Mary and again The Sonne of Mary is the Sonne of God God is Man and Man is God 35 And these Propositions are fitly called Personall 36 For their foundation consisteth in the Personall Vnion and all their force veritie proprietie and connexion is to be judged by the Personall Vnion of the two Natures 37 Neither can they neither ought they to be referred to Logicall rules seeing that the Incarnation of the Word farre exceeds the understanding of Men and Angels 38 These are not therefore Regular Propositions for they go farre beyond the rules of reason and Logick 39 Neither are they to be called Figurative For the Sonne of God is the Sonne of Man not in a figure but truely and properly 40 Upon the Personall Vnion follows the Communication of properties 41 For seeing that the Deitie and Attributes of God are the self-same thing and the Humanitie hath its own properties nearly pertaining to its Nature Therefore the Vnion of the divine and humane Nature in Christ brings with it a certain Communication of Properties 42 For the two Natures do not subsist apart one from the other but they are united into one Person 43 Therefore neither do they apart or alone each what is proper to its own nature but the Person doth all according to the Properties of each Nature 44 Hence it is that the Properties of one Nature are attributed to the Person in the Concrete 45 The Ancients call this Communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutuall reciprocation when each makes that its own which is proper to the other 46 The name of the Person is put in the place of the Subject in these Propositions to vindicate the unitie of the Person 47 And words of distinction are added in the Praedicate sometimes expressely but they are alwaies implied and to be understood to prove the distinct Properties of the Natures 48 These Propositions are Reciprocall that is As well that which is divine is praedicated of man as that which is humane is praedicated of God 49 For the Vnion is equall The humane Nature is as well united unto the divine as the divine Nature unto the humane 50 The Sonne of Man is Creatour of Heaven and Earth The Sonne of God suffered Both these are most true 51 Creation is not competent to the Humanitie assumed by condition of Nature but yet it is most truely attributed unto the Sonne
of Man by reason of the Identitie of Person 52 Suffering in like manner is not competent to the Divinitie by condition of Nature but yet by reason of that intimate and ineffable Vnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered 53 For the Word by assuming the humane Nature into the Vnity of Person appropriated Personally unto himself all the Properties thereof 54 That is expressed thus by Vigilius Lib. 2. contr Eut. God suffered not in the Propertie of Nature but in the Vnitie of Person 55 Again that Personall Vnion was made for the Office of the Mediatour 56 In which one Nature doth not rest idle or else privately worketh and apart the other doing nothing or somewhat else But each Nature worketh by Communication with the other 57 From hence it is that the names of this Office are competent to Christ and are praedicated of Christ according to both Natures 58 For the actions of both Natures do concurre to one common effect or perfection and the action is of both God and Man 59 The ancients call it a Coenopoeia or a making common and a Periphrasis or Circumloquution 60 Thirdly in the Office of Mediatour the humane Nature doth not onely the actions of the Humanitie but because it is enriched with divine energies by reason of the most pure Vnion unto the Word Therefore it both is also is called the organ or instrument of the Deitie not separated or divided but Personally united in which with which and by which the Word worketh in the Office of the Mediatour Damasc 3. Orthod fid cap. 17. 61 The Divine Nature in Christ inasmuchas it is most perfect was nothing enriched in this union but there was a great addition made unto the Humane Nature inasmuchas besides above and beyond its own Essentiall Properties it hath received Divine excellencies in and from this Hypostaticall union which excellencies it retaineth for ever 62 The Ancients call it Super-exaltation glorification participation of divine dignitie participation of divine power melioration riches ascent 63 That this collation of excellencies upon Christ was according to the Humane Nature the Scripture doth evidently witnesse and all the godly of old with great consent approve 64 When as therefore such things are said to be conferred by the Father upon the Sonne in time we must understand that they are conferred according to the Humane Nature 65 That so the relation may be between the Father giving and the Sonne receiving in time not in respect of the Divine Nature according to which he is Essentially one with the Father and doth likewise the same things that the Father doth Joh. 5.19 but in respect of the Humane Nature which is capable and hath need of these things 66 Now there are conferred immense and infinite gifts indeed to wit All power divine glorie all the treasures of wisdome a quickning efficacie power to execute judgement present rule in heaven and earth 67 Neither yet must we here once think of or imagine a naturall effusion of divine properties But as the Vnion is Personall so likewise is the Communication Personall 68 The Divinitie of the Word suffred no falling off of its own properties neither are those properties made proper to the flesh by this communication 69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person and notwithstanding assuming the Humane Nature unto the communion and Vnitie of the Person assumeth also the same Nature unto the communication of the divine properties that is In and with the Humane Nature and by it as by an Hypostaticall organ or instrument exerteth or sheweth forth its properties 70 Therefore the foundation of that Communication consisteth properly in the Assumption 71 For the Humane Nature did not assume the Divine But the Word is the Person assuming and in it and by it is the Humane Nature assumed 72 The union of the Natures is equall but so that in this union the Word is truely said to assume and the Flesh to be assumed 73 And therefore although the union of the Natures is equall yet the condition of the Natures united is unequall 74 That the Flesh is glorified by the Majestie of the Deitie assuming that I know and confesse But That the Deitie suffred any injurie by the Flesh assumed that I deny August cont Fel. c. 11. 75 To conclude That communication was made in the very first moment of the Incarnation forasmuch as it is an Essentiall consequent of the union 76 Yet the state of his Exinanition or emptying of himself interceded for us and for our salvation 77 For Christ our Mediatour that he might suffer and die for us in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature 78 I say He did not shew it forth and yet I do not say that he was altogether without it He emptied himself not by laying aside his glorie and power altogether but by withdrawing the use of his splendour and glorie 79 To this State of his Exinanition or emptying of himself pertain his Conception his Being born in the wombe his Nativitie his Increase in Age and Wisdome his Obedience in the form of a servant even unto the death of the crosse and after that his Buriall 80 After the Exinanition followed Christs glorious Exaltation to which pertain his Descent into Hell his Resurrection from the Dead his Ascending into Heaven and his Sitting at the right hand of God 81 All which pertain to the Office of Mediatour for which that wonderfull Vnion was made of the Divine and Humane Nature and which also Christ fulfilleth according to both Natures 82 The diversitie or dualitie of Natures in Christ and the Vnitie of Person was available unto this That what was needfull for the redemption of man if the Humane Nature could not the Divine might effect and what was not beseeming the Divine Nature in any wise that the Humane Nature might do or suffer 83 And so he was not to be one and another but one and the same both perfect God and perfect Man that by the Humane Nature he might pay what was due and by the Divine Nature effect what was expedient Anselm 2. Cur Deus Homo cap. 18. 84 Bare Man could not satisfie and God owed nothing Therefore God was made Man that he which owed nothing for himself might make satisfaction for us 85 This Office of a Mediatour Christ so executeth that he is unto us both a Prophet a Priest and a King 86 The Propheticall office consisteth in the Revelation of the Gospell and in the institution and conservation of the Ministerie 87 The parts of his Priestly office are Satisfaction and Intercession 88 The Kingdome of Christ is considered either in this life or in the other 89 In this life is the Kingdome of Power and Grace That is his
before God 1 FAith is not onely a knowledge Assent but also a Sure Confidence 2 That it is a Knowledge it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture of Science Wisdome Vnderstanding Light c. 3 Neither can Sure Confidence of heart be carried to an Object not knowne to the Understanding 4 Away then with that Implicite Faith by which we are freed from this labour to try the Spirits whether they be of God or no. 1 Ioh. 4.1 And to beware of false Prophets Matth. 7.15 5 Away with that fiction new invention That Faith is better defined by ignorance them by knowledge 6 For though Faith be not a Knowledge drawn from principles of reason and built upon them yet it is the light of Knowledge arising from the revelation of God by the Gospell In this light do we see light Psalm 36.9 7 Manifest it is that Faith is â—n assent and approbation For it is not sufficient to know what God hath revealed but we must also give assent and approbation to what God hath revealed 8 That Faith is a Sure Confidence it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture viz. Substance Hebr. 11.1 Assurance Hebr. 10.22 Confidence Ephes. 3.12 Boldnesse Heb. 16. and in many other places 9 The same also is declared by the Practicall Descriptions of Faith The Faith of Abraham is thus described That he against hope beleeved in hope Rom. 4.18 That he was not weak in Faith 19. That he staggered not at the promise of God through unbelief but was strong in Faith giving glory unto God 20. That â—e was fully perswaded thaâ— what he had promised he was also able to perform 21. 10 The Faith of the Woman which was troubled with the issue of bloud which Christ so commendeth is thus described That she said within her self If I may but touch his garment I shall be whole Matth. 9.21 11 The Faith of the Canaanitish Woman the greatnesse whereof Christ proclaimeth is thus described That she fought and struggled within herself against the tentation about the deferring of help the particularitie of the promises and her own unworthinesse Matth. 15.22.23 c. 12 So Faith receiveth Christ. Ioh. 1.12 It is the Spirituall food of the Soule Ioh. 4.14 Ioh. 6.35 Revel 21.6 It is the Seale of divine promises Ioh. 3.33 It is the beholding of Christ hanging on the crosse Ioh. 3.15 These things certainly cannot be attributed to a bare knowledge 13 Adde hither that they are Opposites under the same next Gâ—nuâ— Unto Faith there is opposed not onely ignorance and darknesse of understanding but also little Faith and Feare Matth. 8.26 Wavering or doubting Matth. 14.31 Feare Luk. 8.25 Staggering through unbeliefe Rom. 4.20 14 The Adequate Object of Faith in respect of Knowledge and Assent is the Word of God contained in the Propheticall and Apostolicall Scripture 15 Whatsoever is without the Spheer or compasse of this Object cannot be a foundation or ground of Faith 16 Therefore farre be it from us to beleeve or to be perswaded that traditions are to be received of us with the like affection and pietie as the written Word of God 17 Neither can humane reason be the measure and rule of Faith but it is to be conformed according to the prescript of the Word For every thought is to be brought into captivitie to the obedience of Christ. 2 Cor. 10.5 18 The Adequate Object of Faith in respect of Confidence is Christ the Mediatour and Redeemer or which is all one The promise of the Gospell concerning the satisfaction and merit of Christ. 19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spirituall and Corporall goods Yet in this respect it doth not justifie 20 For it is necessarie that firsâ— it rely on Christ and seek reconciliation in him and by him before it can apply unto it self the other promises of God 21 For in Christ alone are all the promises of God Yea Amen 2 Cor 1.20 22 But Faith doth justifie inasmuchas it apprehendeth the Merit of Christ offred unto it in the word of the Gospell 23 Those things which in Scripture are set before us to be beleeved are indeed of divers kinds But yet Christ as concerning his Office of Mediatourship is the Scope and end of all Scripture as in the volume of the Book is written of him Psal. 40.7 24 So also Faith doth in such manner assent unto the whole Word of God that chiefly it hath respect unto the promise of grace propounded in the Gospell 25 Now if Faith be a Sure Confidence relying on the merit of Christ It followes That a man which doth truely beleeve on Christ may ought certainly resolve that for Christ his sake his â—innes are forgiven him that God is mercifull unto him and that he shall be made an heir of everlasting life 26 And this the firmenesse of Gods promises the certainty of his oath the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods promise concerning the hearing of our prayers and the propertie of true Faith do evidently prove 27 Hither may we adde very â—â—tly that most excellent plaâ—e of Saint Bernard Serm. 3. de fragm sept miser Where he saith thus I consider three things in which all my hope consisteth to wit Gods Love in my adoption the Truth of his promise and his Power of Performance Therefore let my foolish cogitation murmure as long as it list saying Who art thou and What is that glorie or By what merits doest thou hope to attaine it For I can answer with sure Confidence I know on whom I have beleeved and I am certaine that in his Love he adopted me that he is true in his promise and that he is able to performe it This is the Threefold chord which is not easily broken which God letteth down from heaven unto us into this prison which I pray God we may apprehend and firmely hold that it may raise us up and draw us unto the sight of the great God of glorie 28 This true and saving Faith is the free Gift of God Ephes. 2.8 Phil. 1.29 The Operation of God Colos. 2 1â— Whose Authour and Finisher is Christ. Hâ—br 12.2 29 Therefore Faiâ—h is not the merit of works foregoing but the foundation of works following 30 Neither doth God immediately worke it in our hearts but the Holy Ghost by the Word of the Gospell as by an heavenly light doth kindle the light of Faith in our hearts which by nature are altogether darke Faith cometh by hearing and hearing by the Word of God Rom. 10.17 31 Unto the Word there are also added the Sacraments which serve for meanes to beget and nourish Faith in us 32 Therefore to looke for heavenly raptures without and beside the Word of God Is the propertie of those that will not be contented with the meanes that God hath instituted
former ages or whether they be at this day yet living 25 But it is necessarie that this consent be grounded on the Catholike writings of the Prophets and Apostles which are the onely foundation of the Church 26 It is called Apostolike in respect of the Doctrine of the Apostles because it began in the New Testament to be propagated by the Apostles which taught none other things then those which the Prophets and Moses did say should come Act. 26.22 And because it is yet at this day gathered together by the Doctrine of the Apostles sounding in the Scriptures 27 From whence it may be easily gathered what are the true Characters and signes of the True Church to wit The pure preaching of the Word the Lawfull administration of the Sacraments 28 For seeing that the Church is nothing else but a Companie of such as professe the true Doctrine of Christ publikely and use the Sacraments lawfully and there is no surer note of a thing theÌ„ its Forme Therefore we conclude that these and no other are the true proper and genuine Characters tokens and cognizances of the Church 29 If there be assigned any other as the Catholike name Antiquitie Duration Amplitude Succession of Bishops Temporall felicitie c. I say These are common to other Societies and Companies as well as to the Church neither are they of any force to prove a true Church unles they exactly agree and are joyned with the other notes before mentioned by us 30 Wherefore we thought good to note the words of Stapleton in relect princ fid Controv. 1. Quaest. 4. Art 5. pag. 113. Even as saith he little children do distinguish a man from a beast by the externall lineaments of body and outward figure of a man because they are led onely by their sense And those which are of riper yeares and have the use of reason but yet are rude and unlearned do it by operations of life functions which are onely proper to a man as to speak like a man to walk like a man c. But they which are wise prudent whose judgement pierceth deeper do it by prudence and understanding and other endowments which are proper unto man after a farre more excellent manner 31 So the Church of Christ is by those that are wise and Spirituall such as are the Teachers and Pastors of the Church known by the sound Doâ—trine and the right use of the Sacraments But as for those which are unlearned weak and little in Faith who are not able to judge of the Doctrine it selfe considered in its causes principles and meanes as also those which are without Faith who know little or nothing of the Church they judge onely by the outward face and appearance and by the multitude of the people which beleeve and their Pastors 32 This Similitude or Comparison of Stapletons we thought worthy to be noted For from hence it may be concluded that our notes of the true Church are proper genuine well beseeming spirituall men but theirs are doubtfull and uncertaine 33 The outward shew and face of the Church shadowed ouâ— by lineaments we willingly grant unto them But as for the Soule thereof that must they leave unto us 34 Hither belongeth that which Bellarmine himself openly confesseth That by those notes and markes by him assigned it is not provâ—d evidently to be true That the Church of Rome is the true Church of God but yet it is made evidenâ—ly credible Libr. 4. de Eccl. cap. 3. Col. 210. 35 Furthermore seeing that the Gospell is not preached nor the Sacraments administred with like sinceritie in all particular Churches but the â—eaven of humane traditions and inventions is mixed with the pure masse of Gods Word Therefore in this respect and in this sense the Church is said to be more pure or more impure comparing one with another 36 So Christ would have the Scribes and Pharisees to be heard Sitting in Moses Chaire Matt. 23.2 that is delivering the Doctrine which Moses delivered according to the interpretation of Biel. 4. Sent. Dist. 1. Quaest. 4. Art 3. But withall he gives an Item to beware of the leaven of the Pharisees that is their false Doctrine Mat. 16.6 37 God can even by a corrupt Ministerie beget spirituall children unto himself Ezech. 16.20 38 The eares of the hearers are many times more pure then thâ— lips of the teachers 39 So the Popish Church is not a true and pure Church But yet in former ages under Poperie did God gather and even at this day still doth gather unto himself a Church 40 Our Churches are gone out of the Romish Babylon according to Gods command Jerem. 15.19 They have taken forth the precious from the vile They have accepted and do still professe and maintain the writings of the Prophets and Apostles and the Doctrine which is conformable and agreeable unto them separating them from the leaven of humane traditions 41 Can any one then deny that our Church is Apostolike Such as the doctrine is such is the Church The Doctrine is Apostolike And therefore our Church is also Apostolike 42 Let them therefore either convince us out of the writings of the Prophets and Apostles to have departed from the Doctrine of the Prophets and Apostles or let them not deny unto us the name of Catholike and Apostolike Church 43 And here we would have it accurately to be observed what the Acts of the Dyet at Ausburg Ann. 1530. do witnes How that the chiefest of our adversaries there confessed that the confession of our Faith could not be refuted out of Scripture 44 Hither will we adde out of S. Augustine Epist. 166. that In the Scriptures we have learned Christ in the Scriptures we have learned the Church· And why then do we not in them retaine both Christ and the Church 45 And againe we have another saying out of S. Augustine De unitat Eccl. Cap. 2. which makes against them Between us saith he and the Donatists the Romanists the question is Where the Church is What then shall we do Shall we seek it in our owne words or in the words of our Lord which is the Head of the Church In my judgement we ought rather to seek it in his words who is Truth it self and best knows his own body 46 And further we urge upon them that Exclusive particle of Saint Chrysostome Hom. 49. oper imperf in Matth. They which would know which is the true Church of Christ can know by no other means but Onely by the Scriptures 47 The word of God which this day is not extant but in the writings of the Prophets and Apostles is the seed the foundation and as it were the soul of the Church If the Church departeth from the tract thereof it departeth into errour and that so much the more grievous by how much the more remote and distant from the sinceritie of the word 48 From whence it may be easily gathered what we are to determine concerning that