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. â—â— 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 Tâ—t 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
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 Hâ—b 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 Psâ—lm 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 Creâ—d 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
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 ω Rev. 1. ◠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
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 diâ—tinct 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. â—9 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 〈◊〉 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 〈…〉 16. â—â— Câ—â— 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 Joâ—â—3 â— Phâ—â— â—â— 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 〈…〉 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 〈…〉 God 〈…〉 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
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
that the nature assumed the nature or the nature assumed the nature mediately the person immediately assumed the nature because as they speake the union is immediatly terminated in the person mediatly in the divine nature III. The humanity in Christ is not a person subsisting in it selfe but a nature having no proper personality but by reason of the union fully capable and participant of the person of the Word The Animadversion It is rightly said that the humanity wants a proper personality for a personality is a subsistence or the power of subsisting by it selfe without any other and without any other suppositum or supporting subject of a rationall nature which power the humanity neither had Whether and how the flesh is capable of the person nor hath but it is a new improper and deceitfull saying that by force of the union the flesh is made fully capable and partaker of the person of the Word It is first new because neither the Scripture nor the Church speaketh thus that the flesh is capable of the person 2. Improper because the flesh neither containes nor incloseth the person of the Word as the place is said to be capable of the thing placed He begins to speake thus Thes 44. neither becomes it the person it selfe or is it informed by the personality as the subject is capable of the forme 3. Deceitfull because the Sophister useth this phrase as a preparative for the reall communication of the properties in the natures to wit that he may say that the flesh is after the same manner capable and partaker of the deity and omnipresence as it is according to his saying partaker and capable of the personality and that therefore not by its owne but by the deity and immensity of the Word it is God and omnipresent even as not by its owne but by the personality of the Word it subsisteth But orthodox men confesse with Damascen that the person of the Word by reason of the union is common to both natures that now the humanity subsisteth in Christ by the same personality that the divinity doth but they deny that the flesh is made so capable and partaker of the person as if it were the person it selfe as they also deny that it is made so partaker of the deity and omnipresence as if it were the deity of God himselfe the omnipresence or omnipresent c. neither doe they grant that it is otherwise partaker of the person of the deity of the omnipresence or can be then by the union which maketh not that the humanity but that man is the person is God is omnipresent in which sense the Apostle saith That the Son of God was made partaker of the flesh and bloud of the children to wit Heb. 2. by assuming the seed of Abraham into his personality or by the hypostaticall union whereby not the deity of the Son but God the Son is made flesh and blood that is to say true man In this sense also it may be rightly said that the flesh or humanity of Christ is partaker of the person of the deity of omnipresence to wit by the union with the divine person and omnipresent which union makes not that the humanity of Christ but that the man Christ is a person is God is omnipresent IV. This in the Scripture is called flesh by which word not the onely corporeall masse is understood but the full and entire humanity consisting of a true body and a reasonable soule V. For the Son of God is made partaker of flesh and bloud as we are to wit in all things made like to his brethren except sin The Animadversion He saith well That under the terme of flesh is meant the entire humanity consisting of a true body and soule so he would adde these words With the true properties of both and withall the infirmities except sin For if he be like his brethren in all things then surely in locality and circumscription hee is made like to them and that in the union and in the Word For without the union and without the Word the flesh hath neither being nor subsistence at any time Therefore that is false which he affirmes in the 36. Thesis That the flesh by power of the union hath in a most eminent way transcended all locality in the illocall Word and that it hath obtained an illocall manner of existence VI. Therefore the Word did not assume an imaginary but a true and solid body consisting of flesh and bones Luke 24. of flesh and bloud John 16. which also in glory remaines a true body conformable to the glorified bodies of the Saints both in substance and qualities The Animadversion This Thesis alone doth strongly refute these ensuing subterfuges 1. For if the Word assumed not a fantasticall but a true and solid body then doubtlesse it assumed a body endued with quantitie dimension visibilitie and localitie For that is not a true body but an imaginary that wants quantitie nor can that be solid which wants dimensions and that hath no dimensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indivisible illocall for an uncircumscribed nature is invisible saith Theodoret. Now such a body as the Word did assume such a body assumed is in the Word Therefore it is false That the body of Christ in the Word which is illocall did obtaine an illocall way of subsisting that is that it is made and becomes illocall 2. If the body assumed by the Word consisteth of flesh and bones Luke 24. of flesh and bloud Hebr. 2. certainly that body which is feigned to lurk in a crust of bread or under the accidents of bread and to be eaten by the mouth is not that true and solid body assumed by the Word because it hath not flesh and bones 3. If also it remaines in glory such a bodie to wit solid and true consisting of flesh and bones having dimensions then doubtlesse in glory it retaines the definition of a true bodie from which definition the three dimensions and by reason of these circumscription and locality can be no more separated then rationality from man 4. If it be conformable to the glorified bodies of the Saints in substance and qualities it cannot then be illocall immense every-where for our bodies shall not be illocall nor every-where but shall have their Vbs by Christs owne testimony John 17.24 Father I will that they whom thou hast given to me may be with me where I am John 14.2 3. I goe to prepare a place for you and if I goe and prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be They need not then cavill thus That the body is such in its owne substance but in the Word by reason of the union it is not such for whereas it hath its being not in it selfe but in the Word which assumeth it and alwaies had doubtlesse it is and remaineth such in the Word and in the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
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 Maâ—th 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
1.42 Rom. 1.3 9.5 Coloss 1.22 1 John 4.2 and Abraham the fruit of Maries womb Also when he is said to be made of the seed of David according to the flesh to have a body of flesh to have come in the flesh Hitherto belong all those places which attribute unto Christ things proper unto man as to grow to eat to drink to be ignorant of some things to rest to be weary to be circumcised to be baptized to lament rejoyce c. 3. That two natures in Christ make one person Hither are referred the places which by the communicating of the properties of each nature attribute those things to the person of Christ which are proper to either his divine or humane nature The Word was made flesh He was made partaker of flesh and bloud God purchased the Church with his bloud Before Abraham was I am John 1.14 Heb. 2.14 Acts 20.28 John 8.25 Matth. 28.20 Heb. 1.1 1 John 4.3 Rom. 9.5 1 Cor. 2.8 I am with you alwayes unto the end of the world He spake unto us by his Son by whom he made the world Jesus Christ is come in the flesh Who is God over all praised for ever Had they known it they would not have crucified the Lord of glory 6. Whether there may be moe Mediatours There can be but one Mediatour because there is but one naturall Son of God THere is only one Mediatour between God and man the reason is because the Son only is Mediatour and can perform the office of the Mediatour And there is but one only naturall Son of God Object The Saints also make intercession for us therefore they are Mediatours Answ There is great difference between the intercession of Christ and of the Saints who live in the world and pray for themselves and others yea for their persecuters and enemies for the Saints depend upon the merit of Christ Christ on his own merit and Christ only offered himself a surety and a satisfier sanctifying himselfe for us that is presenting himself in our stead before Gods judgment seat which thing can no way be said of the Saints Object Where are many means there is not one Mediatour But there are many means of our salvation Therefore there is not one only Mediatour Ans The Major proposition we deny For it is one thing to be the means another thing to be the Mediatour of our salvation Of the COVENANT of God IT was said that the Mediatour is a person reconciling parties which are at variance to wit God and men Now this reconciliation in the Scriptures is termed The Covenant and Testament which is the Correlative that is hath a mutuall respect to the Mediatour for every Mediatour is the Mediatour of some covenant and a reconciler of parties who are at enmity Wherefore the doctrine which treateth of the Covenant of God is linked with the Place concerning the Mediatour The chief Questions hereof are these 1. What a Covenant is 2. Whether it can be made without a Mediatour 3. Whether there be but one and the same Covenant or more 4. In what the old and new Covenant agree and in what they differ 1. What a Covenant is What a Covenant in generall is A Covenant in generall signifieth a mutuall contract or agreement of two parties joyned in the Covenant whereby is made a bond or obligation or certaine conditions for the performance of giving or taking something with addition of outward signes and tokens for solemn testimony and confirmation that the compact and promise shall be kept inviolable Hence we easily collect the definition and nature of Gods Covenant What Gods Covenant with us is For it is A mutuall promise and agreement between God and men whereby God giveth men assurance that he will be gracious and favourable to them remit their sins bestow new righteousnesse his holy Spirit and life eternall for and by his Son our Mediatour And on the other side men bind themselves to faith and repentance that is to receive this so great a benefit with true faith and to yeeld true obedience unto God This mutuall compact between God and men is sealed and confirmed by outward badges and tokens Sacraments the signes of the Covenant A Testament which we call Sacraments that is sacred signes testifying Gods good will towards us and our thankfulnesse and obsequious dutifulnesse towards him A Testament is the last will of a Testator whereby hee at his death disposeth of his things what hee would have done concerning them Testament and Covenant of like signification In Scripture the name of Covenant and Testament to expresse significantly this Gods Covenant are used and taken alike for one and the same thing for both of them shew our reconciliation with God or the mutuall agreement between God and man Why our reconciliation is called a Covenant This agreement and reconcilement is called a Covenant because God promiseth unto us certain blessings and on the other side demandeth of us as a pledge our obedience using withall certain solemn ceremonies to the confirmation and strengthening of the contract Why it is also called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ coming betweene that so it might be firme and ratified or because Christ hath purchased this our reconcilement with God by his death and hath left it unto us even as parents at their decease deliver their goods unto their children This reason is alledged in the Epistle to the Hebrews Heb. 9.15 16 17. For this cause saith the Apostle is he the Mediatour of the new Testament that through death they which were called might receive the promise of eternall inheritance For where a Testament is there must be the death of him that made the Testament For the Testament is confirmed when men are dead for it is yet of no force as long as he that made it is alive For while the Testator liveth he retaineth a right to change detract or add any thing The Hebrew word Berith only signifieth a Covenant not a Testament yet the Interpreters translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word with the Greeks signifieth both a covenant and testament whence it is gathered that that Epistle was not written in Hebrew as some think but in Greek Acts 20.28 Obj. A Testament is ratified by the death of the Testator But God cannot die Therefore his Testament is not ratified or at leastwise this reconcilement may not be called a Testament Ans The Minor is to be denyed because God is said to have redeemed the Church with his bloud therefore he died but he died according to his humanity for Christ is the Testator who is both God and man but he died according to his humanity only 1 Pet. 3.18 The same is called an intercession in respect of Christ who by intercession worketh it and reconciliation in respect of us who are
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 incomprehensiâ—â—lity 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to â—ay 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 manâ—r 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
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
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty 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 flâ—â—h 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 authâ—â—â— 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 â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— 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 prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries 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. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 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 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting 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 〈…〉 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
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 â—nter 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 ouâ—ward 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
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
seed of Abraham God was manifested in the flesh Every spirit that confesseth not that Christ is come in the flesh is not of God No man ascendeth up to heaven but he that descended from heaven the Son of man which is in heaven For this cause am I born and for this cause came I into the world Forasmach as the children were partakers of flesh and bloud he also himself likewise tooke part with them Before Abraham was I am Therefore it is one nature which appeared in the flesh tooke flesh came down from heaven and coming into this world was made partaker of flesh and bloud and was before Abraham and another nature which was assumed or taken into which the former came and in which it appeared For the assumer and the assumed are not all one The Word tooke flesh Whereas then the Word took humane nature he must needs be other from it who both was before the flesh taken and was not converted or changed into it but hath a subsistence divers and distinct from the flesh which was assumed The argument is thus framed The assumer is before that which is assumed But of the Word it is said that he assumed or tooke flesh that he was made flesh Therefore the Son the Word was before the flesh hee assumed The Major is manifest The Minor is proved out of the fore-alledged authorities Hitherto also belong all those testimonies which oppose in Christ his divine nature which did assume to his humane nature or flesh Rom. â— 3 9.5 which was assumed and distinguish that from this as His Son made of the seed of David according to the flesh Of the Fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his flesh according to which he is not of the Fathers nor of the seed of David Who being in the forme of God tooke on him the forme of a servant Phil. 2.6 Wherefore the forme of God in Christ is one thing namely his divinity most perfect and the forme of a servant another thing even of his humanity weak base and servile Christ is called the Son and Lord of David Therefore there be divers natures in him Mat. 22.44 John 2.19 Destroy this temple and in three dayes I will raise it up againe Wherefore there is one thing in Christ which is destroyed even his body and another thing likewise which raiseth up his destroyed body which is the Word John 1.18 who is called the only begotten Son Object 1. The Word in John doth not signifie any person which was subsisting before the flesh borne of the Virgin That John meaneth by the Word a person subsisting before the flesh but only that visible Preacher or Teacher Jesus who was made flesh that is was a man mortall weake miserable and abject Answ This is a notorious manifest and impudent corrupting of this place For it is easie for any man to shew out of the very narration of John that the Word signifies an Hypostasis or person which was existing before Jesus born of the Virgin For The Word 1. was in the beginning that is was now before existing when things were created 2. And that Word was God 3. By whom all things were made 4. Who is the authour of life and light Therefore hee is a person existing before all things 5. Which lighteneth every man that cometh into the world that is all if not with spirituall yet with naturall light Therefore he is their illuminatour who were before the flesh which was borne of the Virgin 6. Who being in the world and not knowne 7. Yet came unto his owne 8. Being made flesh that is assuming and taking humane nature of the Virgin Mary For that these words The Word was made flesh have this meaning The Word was made flesh by taking flesh not by any conversion into flesh namely that he who now from the beginning was in the world was made flesh that is man which before he was not not by any changing or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate He was partaker of the flesh he tooke the seed of Abraham God Was manifested in the flesh The Word therefore assumed and tooke flesh Heb. 2.14 1 Tim. 3.16 but was not converted into flesh that is the divine nature was distinct from the flesh taken and assumed Moreover that Christ man was such a teacher The Word was a Teacher from the beginning of the World John 1.9 18. 6.51 who not only in the time of his flesh but also before that was born even from the beginning of the world preâ—ched the will of his Father unto men and quickened them both this very narration of John and other very many places do plainly shew He was the life and the true light which lighteneth every man No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him I am the living bread which came downe from heaven and giveth life unto the world Christ went by the Spirit in the daies of Noah and preached unto the spirits that are in prison 1 Pet. 3.19 which were in time passed disobedient Object 2. Christ man is and is called God in the New Testament Therefore they corrupt the Scripture who say that in this visible man Jesus is besides the flesh an invisible nature which was existing also in the old peoples time without flesh For to say this is as if a man instead of this Thou art a Scholar should say In thee is a Scholar Answ That Christ man is true and by nature God in respect of the nature or essence of the God-head in him personally united to his man-hood 1. Proved by testimonies is no corruption but the very voice minde meaning and interpretation of the Scripture In him that is in Christ Jesus dwelleth all the fulnesse of the God head that is Col. 2.9 the very full and perfect God-head which is but one bodily that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the God-head another thing in which it dwelleth even the Man-hood which is the temple of the God head and was shadowed and figured by the Mosaicall tabernacle Christ saith of himself Destroy this temple John 2.19 21. He. 9 11. 10.20 and the Authour of the Epistle to the Hebrewes mentioneth the Tabernacle of the humane nature and calleth the flesh a vaile to wit of the God-head He suffered in the flesh The Word was made flesh and came unto his own Rom. 1.3 Therefore there must be in the flesh another nature Again Made of the seed of David according to the flesh Phil. 2.6 and declared mightily to be the Son of God touching the spirit of Sanctification Again Being in the form of God and
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
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 proâ—ing 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
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
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. â—0 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 â—â—â—â—deed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 or the nature took the person So these speeches are true and agreeable to faith The person took the nature Likewise The nature took the nature For the divine Nature is not here considered absolutely or essentially but in person of the Word or personally Object 2. God and man are two persons Christ is God and man Therefore there are two persons in him Answ The Major is true if we understand it of God and man as they are not united But Christ is God and man by Vnion In this therefore there is a fâ—llacy of mis-joyning some words and dis joyning others For in the Major God and man are taken dis-junctively or both apart but in the Minor con-junctively or both together Repl. The Word united to it selfe a body and soule Therefore a person Answ True it is he united them to himselfe but this he did by a personall union not that this body and soule should as a person subsist apart or by themselves but that they might subsist in his person Repl. 2. If he united the essentiall parts of a person he also united a person But he united the essentiall parts of a person Therefore also a person Answ The Major is true only of such parts as subsist by themselves but Christs body and soule had not subsisted at all not doe subsist now save in this union of the Word with them Repl. 3. That which subsisteth not by it selfe is more imperfect than that which subsisteth by it selfe Christ his humanity doth not subsist by it selfe Therefore Christs humanity is more imperfect than ours Answ 1. If that which subsisteth by it selfe be opposed to this To be an accident which existeth by being in another this part of the Minor proposition is false That Christs humanity doth not subsist by it selfe because that also is a substance But in this disputation Subsisting by it selfe is opposed to that which is indeed substance but yet dependeth of another and consisteth in another So we say that man-kind and the universall or generall kinds of all things doe not subsist in themselves but in their singulars as the common nature of all men subsisteth not by it selfe but in particular men Wherefore for further answer we say that the Major proposition being simply and generally taken is false For the soule of man being loosed from the body doth subsist by it selfe the same while it remaineth in the body subsisteth not by it selfe but united with the body neither yet is it therefore to be thought more imperfect when this rather doth most make to the perfection thereof For it is created of God to this purpose that it should together with the body constitute and absolve the essence of man and should be a part thereof So the soule and body of Christ were created to that end as to be the proper soule and body of the Son of God and to depend personally of him That therefore Christs humanity hath his subsistence not in a created person proper unto it by nature but in the eternall hypostasis and person of the Word it is so farre from bringing any imperfection thereunto for the subsistence or manner of subsisting doth not change the nature or essence of a thing that rather the greatest ornament glory and eminency cometh thereby unto it and this is the chiefe and principall difference whereby it differeth and is discerned from all men and also from the blessed Angels Object Revel 1.18 3. A dead and an everliving thing are not the same subsistent or person Christ was dead and yet everliving Therefore he is not one person Ans The Major is either particular or being taken generally it is false For one and the same subsistent truly and individually subsisting in divers natures even as Christ is may be said to be dead and everliving as one and the same man is both mortall and immortall in respect of divers natures whereof he is made and doth consist 3. What manner of union this is of the two natures in Christ and how made THe Union of the flesh with the Word was not made in the essence or nature or in any essentiall property but in the person of the Word That this may be the better understood we must observe 1. What it is to be united in nature or into nature 2. What likewise to be united in person or into or unto one person or according to subsistence 1. What it is to be united in nature Twofold union in nature First Those things are said to be united in nature or essence which as essentiall parts are coupled to the full perfection or constitution of one nature or essence or kind that is which make a perfect and whole essence or kind and are one essence or substance So the soule and body are united to constitute or make the kind or essence or nature of man that is are some one and perfect man Whatsoever things then are essentiall parts of a perfect thing they are said to be united in nature and unto or into one nature Secondly those things also are said to be united in nature or essence which are one in nature essence or kind or which are one essence or of one essence nature or have one common essence or unity of nature or are joyned and agree in one essence So two men are said to be united in nature that is are one in kind or of the same humane nature The three persons of the God-head are united in essence that is are one in essence or are of one and the same divine essence in number or have the same God-head in common So likewise To be united in properties or perfections naturall or essentiall is to get or have the same Union in properties or like equall properties essentiall Which is indeed nothing else than to be made and be one nature or moe substances of the same nature and essence So two men are united in naturall properties and perfections because they have the same in kind or the like and therefore are of the same humane nature The aire in the chimney which getteth the perfections or qualities of the fire as being now become a flame and the fire of the burning coales which fireth and inflameth the aire next unto it are two substances of the same properties and fiery nature and therefore are said to be united in nature and essentiall properties that is they are two fires in number but in kind and nature they are one Likewise the three divine persons are united in essentiall properties that is have the same essentiall properties which is nothing else but that they are one essence one and the same God 2. What it is to be united in person THose things are said to be united in person which are one person that is which although they differ in naturall properties yet exist in one and the same individuall subsistence or have altogether the same subsistence So the soule and body of man are united and
books reason thus Whole Christ is the naturall and onely begotten Sonne of God is the true and the same God of the same infinite power and majesty with the eternall Father conceived borne of the Virgin suffered was dead rose againe ascendeth into heaven sendeth the holy Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanity also is the naturall Sonne of God begotten of the substance of the Father from everlasting and consubstantiall with the Father and the same God with the Father who is Creatour of all If then the Ubiquitaries collection be lawfull also and sound this doubtlesse of the Swenkfieldians is lawfull also and sound but if the Swenkfieldians collection be corrupt and smelling of Eutyches heresie then that of the Ubiquitaries cannot be at all good and sound But indeed both collections are Eutychian and Sophisticall They are Eutychian because two natures which are made equall in properties essentiall or which get and have the same or equall essentiall properties are indeed made one nature and substance or are two substances of one nature both which opinions take clean away the nature of the humanity and trans-form it into the God-head but the latter doth further make two persons in Christ of the same nature They are also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect and before the incarnation subsisting in one nature onely or whether it be considered as it is incarnate and now subsisting in two natures yet still the transition and passing from the person to the nature is faulty and Sophisticall For neither is it necessary that what is truly in and attributed unto a person the same also should be really in all things concurring in that person and be affirmed of all The reason is because the parts or natures though united in the same person yet retaine their properties and operations unconfounded Wherefore that which is proper unto the God-head cannot agree unto the person in respect of the flesh also but only in respect of the God-head Whole man understandeth discourseth and hath motion of will yet he doth not this by his finger or body but by his mind only whole man is mortall and doth go eat and drink yet none but a mad-man or an Epicure will therefore say that the soule also is mortall or doth go eat or drink So not halfe but the whole person of Christ was before Abraham and from everlasting did create and doth preserve all things and took flesh But the flesh neither was from everlasting neither did create nor doth preserve all things nor took flesh but was created and being assumpted and taken is sustained of the Word and in it So whole Christ was wounded and dead yet not his God-head nor his soule This is well and learnedly declared and explicated by Damascene in these words Whole Christ is perfect God but not the whole of Christ that is not both natures are God For he is not God onely Lâ—â— 3. Cap. 7. but also man And Whole Christ is the perfect man but not the Whole of Christ is man For he is not man onely but God too For the Whole signifieth the nature Whole the person Wherefore if the Ubiquitaries will at all have the illation and enforcing of their conclusion on these premisses to be necessary the Major proposition must be expounded after this sort The person is God creatour omnipotent every where whole that is as concerning all that which it is or in which it doth subsist or which doth belong unto it But the Major taken in this sense is false and most absurd as was shewed a little before For the true sense thereof is this The person is every where whole that is without division or sundring of natures or subsisting undividably in two natures But the humanity is not that whole subsisting in two natures Not every thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanity and the God-head mutually united one to the other yet as it hath been said it is not hereof enforced that because the person is every where therfore the humanity should be in proper substance present every where For this is proper to the God-head neither is it really communicated to any creature or is in any Rep. The divinity is one person in al places but especially with the Church The divinity is but half Christ therefore only halfe Christ is present with the Church Answ 1. There is an ambiguity and doubtfulnesse in the words halfe Christ For if by halfe Christ they understand one nature which is united to the other in the same person the whole reason may be granted namely that not both but one nature onely of Christ though united to the other that is his God-head is present with us and all things in his proper substance in all places and at all times But they by halfe Christ understand craftily and sophistically the one nature separated from the other as if the God-head were made to be with us bare and naked and not incarnate But in this sense the Minor is false and the Ubiquitaries owne invention For the same Word by reason of the immensnesse and infinity of his essence is whole every where without his manhood yet so that he withall is and abideth whole in his manhood personally united thereunto Wherefore the Word neither is nor worketh any where not united to the flesh albeit the flesh because it hath not an infinite essence but retaineth it circumscribed in place is not made to be present substantially in all those places in which the Word incarnate or the Word man is 2. There is an ambiguity also and double signification in the word Presence For the presence whereby Christ is present with his Church is not of one kind Wherefore if the Major be understood of the presence of his substance in all places and of his being amongst us and all other things it is true For the substance or essence of the God-head onely and not of the man-hood too is immense and exceeding all measure alwaies existing and being the same and whole in all things But it is false if it be understood of the presence of his vertue or efficacy For according to this not onely whole Christ but also the whole of Christ is present with his Church onely that is not onely his divinity but his humanity also but so as the difference notwithstanding is kept of both natures and operations The humanity therefore of Christ is present with all the elect in what soever places they be dispersed through the whole world not by any presence substantiall of the flesh in the bread and within their bodies but 1. By the efficacie and perpetuall value of his merit For God the Father doth even now behold the sacrifice of his Sonne once accomplished on the Crosse
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Ephesâ—â—e 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
that as touching it we look for Christ to come from heaven whom as touching the Word we beleeve to be in the earth with us Wherefore according to your opinion either the Word is contained in place with the flesh or the flesh is every-where with the Word whereas one nature receiveth not any contrary or divers thing in it selfe and it is a thing diverse and far unlike to be circumscribed in place and to be every-where and seeing the Word is every-where and the flesh is not every-where it is apparent that one and the same Christ is of both natures and is every-where as touching the nature of his God-head but is not every-where as touching the nature of his man-hood is created and hath no beginning is subject to death and cannot die the one he hath by the nature of the Word whereby he is God the other by the nature of his flesh whereby the same God is man Wherefore that one Son of God and the same made the Sonne of man hath a beginning by the nature of flesh and hath no beginning by the nature of his God-head was created by the nature of his flesh and was not created by the nature of his God-head circumscribed in place by the nature of his flesh and not contained in any place by the nature of his God-head is lower also then the Angels by the nature of his flesh and is equall with the Father according to the nature of his God-head died by the nature of his flesh and never died by the nature of his God-head This is the Catholike faith and confession which the Apostles delivered the Martyrs established and the faithfull hitherto hold and maintaine ON THE 15. SABBATH Quest 37. What beleevest thou when thou saiest He suffered Answ That he all the time of his life which he led in the earth but especially at the end thereof sustained the wrath of God both in body and soule against the sin of all mankind a Esay 53.4 1 Pet. 2.24 3.18 1 Tim. 2.6 that he might by his passion as the only propitiatory sacrifice b Esay 53.10 Ephes 5.2 1 Cor. 5.5 1 John 2.2 Rom. 3.15 Heb. 9.28 10 14. deliver our body and soule from everlasting damnation c Gal. 3.13 Colos 1.13 Heb. 9.12 1 Pet. 1.18 19. and purchase unto us the favour of God righteousnesse and everlasting life d Rom. 3.25 2 Cor. 5.21 John 3.16 9.51 Heb. 9.15 10.19 The Explication NOw have we in few words expounded those Articles of the Apostolike Creed which intreate of the person of Christ and have withall declared in the exposition thereof those things which are necessary for us to know both of the Divinity of Christ and of his humane nature which was taken by the Word of the seed of David united personally with the Word by the vertue of the holy Ghost and begotten in marvellous manner of the Virgins substance The course of order requireth that now consequently we expound and declare those Articles which treat of the office of Christ and first of all of his Humiliation or humbling which is the former part of Christs office whereunto belong these Articles He suffered under Pontius Pilate was crucified dead and buried He descended into hell After we have expounded these we will come unto the rest of the Articles which speak of his Glorification which is the other part of Christs office The Passion of Christ doth follow next his Conception and Nativity Two causes why Christs passion followeth his nativity immediatly in the Creed The fruits to be gathered out of the story of Christs life 1. Because in his Passion and Death consisteth our salvation 2. Because his whole life was a continuall passion suffering and calamity Yet notwithstanding many things may and ought to be profitably observed out of the story of the whole race of his life on earth set downe by the Evangelists For that doth shew 1. This person to be the promised Messias seeing in him concurre and are fulfilled all the prophecies 2. That story is a consideration or meditation of that humility or obedience which he performed unto his Father Hither belong those things which are especially to be considered in Christs Passion 1. The history it selfe of Christs Passion agreeing with Gods sacred Oracles and Prophecies 2. The causes or fruits of Christs Passion 3. His example that we are also to enter into eternall life heavenly glory by suffering death as did Christ But for fuller explication these foure Questions touching Christs Passion are to be considered 1. What is understood by the name of Passion or what Christ suffered 2. Whether he suffered according to both natures 3. What was the impellent cause of Christs Passion 4. What the finall causes or ends and fruits thereof 1. What is meant by the name of Passion or what Christ suffered BY the name of Passion is understood the whole humiliation or the obedience of Christs whole humiliation all the miseries infirmities torments ignominies paines and griefs unto all which Christ for our sakes was subject and obnoxious as well in soule as in body from the point of his nativity untill the houre of his death and resurrection For the chiefe part of his paines and dolours were the torments in his soule wherein he felt the ire and wrath of God against the sin of mankind But principally by the name Passion is signified the last part of his humiliation even the last act of his life Mat. 26.38 27 46. Esay 53.4 6 10. Christs sufferings wherein he suffered extreme torments of soule and body for our finnes My soule is very heavie even unto the death My God my God why hast thou forsaken me Surely he hath carried our sorrowes The Lord hath laid upon him the iniquities of us all The Lord would break him and make him subject to infirmities What then did Christ suffer He suffered 1. A privation and want of incomparable happinesse joy and all other heavenly blessings which he should have injoyed 2. All the infirmities of mans nature sinne onely excepted he hungred thirsted Mat. 8.17 John 4.7 19.28 Hebr. 4.15 was weary was stricken with sadnesse and griete c. 3. Extreme need and poverty The sonne of man hath not whereon to lay his head 4. For infinite injuries contumelies slanders layings in wait for him back-bitings reproaches blasphemies annihilating Luke 9 58. Mat. 12.24 and contempt I am a worme and not a man He hath neither forme nor beauty when we shall see him there shall be no forme that we should desire him Psal 22 7. Esay 53.4 5. The temptations of the Devill He was in all things tempted in like sort yet without sinne 6. The death of the body and that reproachfull and contumelious even the death of the Crosse 7. The most grievous torments of soule that is Hebr. 4.15 he found the sense and feeling of the wrath of God against the sins
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.
speake and give sentence and that in his humane nature And when hee speaketh God shall speake and when he judgeth God shall judge not only because he himself is God but because the Father shall speak and judge by him The judgement then shall belong unto all the three persons of the God-head as concerning their consent and authority but unto Christ as touching the publishing and executing of the judgement For Christ shall visibly give sentence of all The Son by visible pronouncing of sentence The Church by approbation Luke 21.30 Foure causes why Christ-man shall judge the world which sentence he shall also together execute The Church also shall judge as touching the approbation and allowing of his judgement as Christ saith that the Apostles shall sit on twelve seats and shall judge the twelve tribes of Israel that is that they shall subscribe unto Christs judgement and shall approve his sentence Furthermore the causes why Jesus Christ man shall be Judge are these 1. Because he must judge men therefore he must be beheld of men as a Judge But God is invisible 2. Because God will have the Church glorified by the same Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee may have this comfort to wit that this Judge whereas he is our Redeemer Heb. 2.11 Ephes 5.30 Brother and Head will be gracious unto us and will not condemne those whom he hath redeemed and purchased with his bloud nay whom he hath vouchsafed to make his brethren and members These are the three things then which comfort us 1. The person of the Judge for he is our brother and our flesh 2. The promise of the Judge for he hath promised and said He that beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall destruction 4. The fourth cause why Christ-man shall be Judge is the justice of God Because the world hath contumeliously dealt with Christ refusing his benefits Zach. 12.10 John 19.37 therefore They shall looke on him whom they have pierced that hee may the more confound his wicked enemies who shall be forced to behold him their Judge John 12.47 and 3.17 whom they have so much withstood Object Christ saith that he came not to judge or condemne the world How then should hee be our judge Answ Christ in these places speaketh of his first coming which was not to judge the world but to save it but at his second coming hee shall come to be the Judge of the quick and the dead 4. Whence and whither Christ shall come WE look for our judge Christ from heaven For whither the Apostle saw him ascend from thence shall he come 1 Thess 1.7 Mat. 26.64 Phil. 3.10 The Lord Jesus shall shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee did indeed visibly ascend These things are necessarily proposed that the Church may know whence to expect their Judge and Redeemer For as he will have it known whither he ascended so also will he have it known whence he shall come againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe shall come 1. Truly visibly and locally not imaginarily Mat. 24.30 They shall see the Son of man coming in the clouds of the heaven and so shall know him to be God by his visible majesty As yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee shall come furnished and prepared with glory and divine majesty with all the Angels Zach. 12.10 with voice and trump of the Archangel with divine power to raise the dead and to separate the godly from the wicked and to cast these into everlasting torments but to glorifie them for ever The Son of man shall come in the glory of the Father that is he shall come furnished with a heavenly multitude of Angels and full of majesty and that not by necessity but by his power and authority shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe shall judge all men both quick and dead and also the wicked Angels Now men are called quick or dead in respect of the state which goeth before this judgement As they which shall remaine alive untill the day of judgement are called the quick and living all the rest except these are called the dead and these at the day of Judgement shall rise the other which remain then alive shall be changed Which change shall be unto them instead of death and so We shall appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 1 Cor. 15.51 Rom. 14.10 shall not come into judgement and so it followeth that all shall not be judged Ans He that beleeveth shall not come into the judgement of condemnation but shall come into the judgement of absolution Wherefore we shall be judged as the word judgement is more largely taken for both condemnation and absolution The Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment already passed on them as also in respect of aggravating of the judgement Object The Prince of this world saith Christ is already judged and condemned John
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
they are offered In the objects For the word of the promise and commandement is promised without any difference to all To the unregenerate that they may either begin to beleeve and be regenerated or may be left without excuse to the regenerate that they may the more beleeve and be confirmed The Sacraments are given only to the members of the Church professing faith and repentance whose faith is by them confirmed and preserved The word is preached to all at once the Sacraments are given to every member of the Church severally one is baptised after another and the Supper is ministred to one after another Intheir use The Word is the instrument of the holy Ghost by which he beginneth and confirmeth our faith and therefore the Word must go before the Sacraments The Sacraments are the instruments of the holy Ghost by which he beginneth not but only confirmeth our faith and therefore the Sacraments must follow the Word The reason of this difference is because the Sacraments without they be understood never move nor confirm faith There is no desire after a thing which is not known Therefore some declaration and expounding of the signes out of the Word must first be used But yet in infants of the Church the case is diverse for in them faith neither is begun nor confirmed of the holy Ghost by the Word but by an inward working and efficacy and because they are borne in the Church to them in their infancy appertaineth the covenant and the promise In their necessity For the Word is necessary and sufficing unto salvation in them who are of an under standing age For faith cometh by hearing But the Sacraments are not precisely and absolutely necessary unto all neither of themselves without the Word suffice they to salvation For the seales without the Letters Patents have no force and that saying of S. Augustine is most true Not the want but the contempt of them condemneth In their manner of working The Sacraments by gesture the Word by speech declareth unto us the will of God The Word may be effectuall without the Sacraments but not the Sacraments without the Word Acts 10.44 The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius but the Sacraments cannot be nor be effectuall without the Word The Word is confirmed by the Sacraments The Word is that which is confirmed by signes annexed unto it the Sacraments are those signes whereby it is confirmed The Word may not be preached unto infants some Sacraments may be given them The Word is to be preached to those only who are of understanding The Sacraments are to be given unto Infants as Circumcision and Baptisme Augustine said that a Sacrament is a visible Word most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Word and Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite and ceremonie The briefe summe of all that hath been spoken is The signes by gestures declare Gods will unto us the Word by speech By the Word faith is begun and confirmed in us by the Sacraments it is only confirmed after it is once begun The Word profiteth without Sacraments but Sacraments profit not without the Word Men of yeers are not saved without knowledge they may be saved and regenerated without Sacraments if they neglect them not The Word pertaineth to all the Sacraments to the faithfull alone Quest 68. How many Sacraments hath Christ ordained in the New Testament Answ Two Baptisme and the holy Supper The Explication But two Sacraments in the New Testament IN the new Testament are onely two Sacraments the use whereof in the Church is perpetuall and universall by the consents of Ambrose and Augustine Baptisme which succeeded in the place of Circumcision and other purifyings of the Law and the Lords Supper which the Paschal Lamb and other sacrifices shadowed and prefigured These two and no moe are Sacraments of the New Testament because these two Christ did institute For those only are sacraments of the New Testament which are 1. Ceremonies 2. Instituted of Christ for the whole Church 3. Having the promise of grace adjoyned unto them But there are onely two such Sacraments as appeareth by their definition Wherefore we have two Sacraments onely The Papists other five Sacraments are no Sacraments The Papists besides those two reckon five other Confirmation Penance or private absolution Order Vnction and Matrimony But properly these are no Sacraments For it is certaine that penance and private absolution are onely the declaration and preaching of the Gospel But the preaching and publishing of grace must not be confounded with the annexed seales of the promise of grace Unction and laying on of hands and indeed ceremonies but neither were they instituted of Christ for the whole Church neither have they the promise of grace adjoyned Confirmation or laying on of hands in the Primitive Church was a signe either of a miraculous bestowing of the holy Ghost which soone ceased or of calling to the office of teaching The thing signified by extreme Unction hath ceased in the Church with other gifts of miracles Order or the ordaining of the Ministers testifieth indeed Gods presence in the ministery but God may be forcible by the ministery of the man yea though the mans person please him not Matrimony is no ceremony but a morall work The Papists reckon it among Sacraments because the old translation translateth the Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a mystery by the word Sacrament Ephes 5.32 where the Apostle speaketh of marriage But Paul himselfe is to be heard rather then the Latine Interpreter No man is ignorant that Mystery is of as large and ample an extent in signification with the Grecians as arcanum which signifieth any secret or hidden thing is with the Latines Wherefore they must confesse and grant all arcane and secret things to be Sacraments And also if Matrimony be the seventh Sacrament the will of God shall be the eighth Sacrament Ephes 1.9 Ephes 3.3 ◠1 Tim. 3.16 Chap. 5.32 and the calling of the Gentiles the ninth and godlinesse the tenth For so doth the same Interpreter in the Epistle interpret the same Greek word But S. Paul in that place of the Ephesians useth that word mystery to designe and signifie the conjunction of Christ and his Church and not the conjunction of man and wife Certain conclusions of the Sacraments in generall 1. GOD hath alwayes adjoyned unto his promise of grace and eternal life some signes and rites These conclusions were publikly disputed at Heidelberg Aug. 23. An. Dom. 1567. which the Church calleth Sacraments Circumcision was commanded and enjoyned Abraham By Moses
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
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
have not sorrowed signifieth ye have not been earnest in taking away that scandall which should be removed from you from you I say because in the end Paul saith Put away from your selves that wicked man Therefore these words That he might be put from among you signifie that he was to be cut off not by Sathan but by the Church Repl. Paul useth the same word of himselfe 2 Cor. 12.21 I shall * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewaile many of them which have sinned already and have not repented c. Here to bewaile signifieth not to be carefull of removing a scandall from the Church Therefore neither in the former place Answ We answer out of the text In that place he saith If I come againe I will not spare 2 Cor. 13.1 Where he noteth the cause of this his griefe in that he is constrained to punish severely the obstinate that is in the end to excommunicate them out of the Church Object 4. The Apostle expoundeth himselfe that he did not enjoyne the Corinthians to excommunicate the incestuous person when he saith 2 Cor. 2.6 It is sufficient unto the same man that he was rebuked of many Therefore those words Account him for a Heathen and a Publican and Put him away from among you signifie onely a rebuking Answ This reason deceiveth by a fallacy of consequent because a generall rule is not builded upon an example For because here was need of rebuking only seeing the party repented it doth not therefore follow that alwaies the same only is required Repl. What they did that Paul commanded But they did only reprehend and rebuke Therefore Paul commanded them onely to reprehend him when he commanded them to put him away from among them and to deliver him up to Sathan Ans Paul commanded that they should reprehend him but not that only because he commanded also that they should reject him if he repented not But if he repented it should be sufficient to reprehend and rebuke him Wherefore it doth not follow They only reprehended him Therefore Paul commanded them only to reprehend him This is a true answer unto the former reply but there is another also cleere and manifest For the Greek word which the Apostle here useth signifieth not only reprehension and rebuking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that excommunication which is by words only And in this sense not onely it may but also must be taken because he saith So that now contrariwise yee ought rather to forgive him Therefore he was now excommunicated and not as yet received but to be received Neither was he only reprehended and rebuked but also cast out and rejected Matth. 18. And when also he saith Of many hereby is confirmed that by the name of the Church whereof Christ speaketh is not understood the common multitude but the chiefe Governours of the Church Againe For this cause did I write saith the Apostle that I might know the proofe of you whether you would be obedient in all things He praiseth them therefore because they obeyed Wherefore before repentance he forbiddeth That they company not together with the excommunicated person And further he also saith I pray you that you would confirme your love towards him The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publike sentence to speake a thing So it is taken Galat. 5.15 A mans covenant when it is confirmed that is ratified by publike authority The Apostles meaning therefore here is that they should declare their love towards that man by publike testimony Therefore to forgive is to receive the excommunicated person into favour and that doth he often repeat Now there was also some space betweene the writing of the former and the later Epistle to the Corinthians Therefore he stood in the meane time excommunicated In the former Epistle Paul saith That he heareth that some wicked persons were among the flocke Them he willeth to be excommunicated And it is likely that the Corinthians obeyed this his commandment in excommunicating them and so wrote to Paul that they had obeyed him therein because in his second Epistle Chap. 2. he commendeth them and willeth them to receive againe the incestuous person upon repentance Object 5. Excommunication needeth no excuse but Paul excuseth himselfe for that he had commanded him to be delivered up to Sathan Therefore he commanded not that he should be excommunicated but enjoyned some more grievous penance Answ The Major is false because excommunication from the Church and Kingdome of Christ whereas it is a most grievous punishment it requireth a farre greater excuse than any bodily punishment Object 6. The Ministers cannot shut men out of the Kingdome of God Therefore Paul commandeth them no such matter Ans To the Antecedent we answer that they indeed cannot by their owne authority but they can in Christs name according to the Apostles direction When ye are gathered together and my spirit in the name of our Lord Jesus Christ Againe they cannot cast men out of Gods Kingdome but they both can and ought to denounce rejection unto such as God professeth in his word that he doth reject For to excommunicate is nothing else but by denouncing to obstinate offenders their rejection from God to subscribe unto Gods divine censure Now this the Church not onely can but ought also to doe Therefore Paul reprehended the Corinthians because they excommunicated not the incestuous adulterer but expected untill they were admonished hereof Therefore he reprehendeth them because they had swerved from the common rule that is performed not the known and ordinary office of the Church that according to the commandement they should account of him as of an heathen or publican Obj. 7. Paul commandeth that he should be delivered to Sathan for the destruction of the flesh But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing destruction signifieth every-where in Scripture violent death Therefore here in this place also is insinuated a miraculous slaying of the body by Sathan that the soule might be saved Ans It appeareth out of the circumstances that destruction here signifieth the mortifying of the old man for the opposition of the flesh and the spirit and the very phrase is most usuall with Paul in this sense The whole scope also of the matter ratifieth the same for he will that he should be delivered unto Sathan that the flesh may be mortified and the spirit saved that is that he may be converted in this life and saved in the life to come Therefore his meaning is not that he should be miraculously destroyed and deprived of life Rep. But no man can be delivered unto Sathan for his conversion or the mortification of the old man in him Ans It is true that this delivery and giving over to Sathan of it selfe worketh no such effect but by accident that is it is of Gods mercy that the elect are reformed by chastisements And in the same sense wherewith
instinct of the holy Ghost those are divine ordinances belonging to the worship of God But the Church decreeth good and profitable constitutions being guided by the guiding of the holy Ghost Therefore good constitutions decreed by the Church appertaine to the worship of God Ans The generall indeed of those commandements which the Church prescribeth by the instinct of the holy Ghost appertaineth to the worship of God This generall compriseth the divine Laws of God of not breaking charity and of avoiding offence of keeping order and comelinesse in the Church And in respect of this generall the constitutions which the Church decreeth by the instinct and motion of the holy Ghost are also divine or the constitutions of God as namely they are a part of those divine Laws the care and keeping whereof is commended unto us by God himself in his word But those good constitutions of the Church are humane or the constitutions of men as they do in speciall designe that which was in generall by these divine Laws signified rather then expounded Wherefore those ordinances are no worship of God which the Church adviseth decreeth receiveth or commandeth for the maintenance of mutuall charity among us and for the preservation of order and comlinesse or for the avoiding of offences albeit in the chusing and constituting of these she be directed by the instinct of the holy Ghost For the holy Ghost declareth to the Church both what is profitable for the avoiding of offences and also that those things which are commanded for the avoiding of offences are neither the worship of God nor necessary to be observed but in case of avoiding offence and therefore that the Church retaineth her liberty of deliberating of them or of changing of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as counselling them to single life which have the gift of continency yet he addeth further But I speake this by permission 1 Cor. 7.6 36. not by commandement Againe This I speake for your owne commodity not to tangle you in a snare but that you follow that which is honest and that ye cleave fast unto the Lord without separation Here he affirmeth both both that he wisheth them that are continent to leade a single life that so they may the more fitly serve God and that also he leaveth it free unto them to marry and he speaketh both by the instinct of the holy Ghost So doth the same Apostle forbid to eate of things sacrificed to Idols with scandall or offence of any weaker brother but without this offence 1 Cor. 10. and setting it apart he leaveth it free to each man to do as himself listeth Object 3. God is worshipped by those things which are done to Gods glory The things that the Church doth decree are done to Gods glory Therefore these also are the worship of God Ans Those things that are done to the glory of God by themselves that is which are commanded by God to this end as that by these works we should declare our obedience towards him they are the worship of God but not those things which serve for the glory of God but by an accident that is which serve sometime for the performing of those things which are commanded by God upon some accidentall respects and causes which if they doe not concurre God yet may be honoured both of those that do them and of those that do them not so that they be done or left undone of faith which is assured and resolveth that the person is reconciled unto God and that the action or omitting of the action doth agree with the word of God Object 4. The examples of those who have worshipped God without his direct Commandement confirme that it is permitted to men to worship God with that worship which themselves ordaine Answ The example of Samuel sacrificing in Ramoth 1 Sam. 5.17 1 Reg. 18.32 Judges 13.19 Elias in Mount Carmel Manoah in Zorah cannot at all establish will-worship For 1. As touching the sacrifices they were the worship of God because they were commanded by God 2. As concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the Ark of the Covenant Wherefore Samuel did appoint that Towne for sacrifices where he dwelt as being most fit and commodious Very well knew the holy Prophet that the worship of God did not consist in this circumstance of place which was left free unto the godly before the Temple was built of Salomon 3. As concerning the persons although the Prophets were not of Aarons family yet had they by reason of their extraordinary function authority to sacrifice This also may be said as touching Elias sacrificing in the Mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but delivered the sacrifice to be offered of the Angel whom he tooke to be a Prophet or himselfe offered it being commanded by the Angel and so did nothing besides the divine Law of God In like manner is the answer easie to other examples which they heap together Genes 4. Hebr. 11. Rom. 10. Jerem. 35. and bring in Abel and Noah offer sacrifice but not without the commandement of God because they did it with faith But no faith can be without the word of God The Rechabites refraine from wine and husbandry according to their father Jonadabs commandement and are therefore by God commended but Jonadab meant not to institute any new worship of God but by this Civill ordinace to banish from his posterity riot and such sins and punishments as accompany riot Dan. 10. Jonab 3. So also Daniels fasting and the Ninivites fasting was no worship of God but an exercise serving for the stirring up of prayer and repentance which were that worship of God which is in those places commended Now in John Baptist Mat. 3. not his kinde of living food and apparrell but his sobriety and temperance is commended and is the worship of God And not the rayment made of Sheeps and Goats skins neither the wandring in mountaines caves and dens but faith and patience in calamities is set forth and commended as the worship of God Object 5. Whatsoever is done of faith and pleaseth God is Gods worship These works albeit they are undertaken by men voluntarily yet are done of faith and please God Therefore these works undertaken by men voluntarily are the worship of God Answ This doth not suffice for the defining of Gods worship to say that a thing pleaseth God seeing actions of indifferency may also be done of faith and so please God though in another sort then his worship properly so called pleaseth him For after a diverse sort is the worship of God and indifferent actions pleasing unto God The worship of God doth so please God that the contrary thereto displeaseth God and therefore cannot be done of faith But
eye-service or hypocrisie II Particular justice Particular distributive justice which keepeth a proportion in distributing of offices rewards and punishments or which is a vertue giving to every one his own Now every mans own is such an office or honour or reward as is convenient and fit for him and belongeth unto him Give to all men their duty tribute Rom. 13.17 The contrary vices to whom yee owe tribute custome to whom custome feare to whom feare honour to whom ye owe honour To this is opposed 1. Errour which taketh away an office from him to whom it is due and giveth it another who should not administer it or to whom it doth not agree 2. Rashnesse or accepting of persons or partiality in distributing offices or in giving honours or in bestowing rewards III Sedulity Sedulity or diligence or fidelity which is a vertue in a man well knowing and understanding those parts which belong properly unto his own duty and office examining them and doing according to Gods commandement those things that belong to him constantly continually studiously willingly and cheerefully likewise containing himself with this endeavour of wel-doing within the bounds of his own duty and calling letting passe things that appertaine not to his vocation and such as are unnecessary and all to this end principally as thereby to serve God and his neighbour and to doe those things which are pleasing to God and profitable unto men Study to be quiet and to meddle with your owne businesse He that ruleth 1 Thes 4.11 Rom. 12.8 Ephes 6.6 Eccles 9.10 let him doe it with diligence Serve as the servants of Christ doing the will of God from the heart All that thine hand shall finde to doe doe it with all thy power But it is to be observed that this vertue is not onely to understand what are the parts of a mans duty but also to examine and search if yet there be ought remaining which he knoweth not to belong unto his duty For he that knoweth not must seek and search otherwise he shall neverthelesse render an account of neglecting his duty because his ignorance was purposed and voluntary The contrary vices which excuseth not Vnto sedulity is opposed Negligence Negligence of slothfulnesse which either doth not looke after matters or doth willingly let them passe and performeth the parts of this duty either not willingly or not entirely or not diligently A shew of diligence A shew of diligence which doth his duty chiefely for his owne glory and commodity sake Curiosity Curiosity which intrudeth and insinuateth himselfe into other mens duties Arrogancy Arrogancy which giveth that unto himselfe which he hath not or boasteth of that which he hath IV Love of our kindred Love or tender affection towards our kindred and neere of bloud as towards our Parents Children and other kinsfolkes For when God willeth us to honour our Parents he will also that we love them and that as our Parents and when he will have them Parents he will also have their children to be loved of them and that not onely as strangers but as their children For seeing God ordaineth the bonds of conjunction betweene men he also alloweth the degrees of love and duties If there be any that provideth not for his owne 1 Tim 58. The contrary vices and namely for them of his houshold he denyeth the faith and is worse then an Infidel Unto love are repugnant Unnaturalnesse Vnnaturalnesse which either hateth or doth not affect and love those which are neere of bloud unto him neither is carefull of their safety Indulgency Indulgency or cockering which for the love of any either winketh at their sinnes being pernicious either to themselves or others or doth gratifie them in things forbidden of God V Thankfulnesse Thankefulnesse which is a vertue consisting of truth and justice acknowledging from whom what and how great benefits we have received and have a desire or willingnesse to performe and returne for them mutuall labour or mutual duties such as are honest and possible He that rewardeth evill for good evill shall not depart from his house Prov. 17.13 The contrary vices Unto Thankefulnesse are repugnant Unthankfulness Vnthankefulnesse which doth not acknowledge or doth not confesse the author and greatnesse of the benefit receive or doth not indeavour to performe mutuall duties Flattery Vnlawfull gratifying or parasite-like flattering VI Gravity Gravity which is a vertue that on knowledge of a mans calling and degree observeth that which becometh a mans person and sheweth a constancy and squarenesse in words deeds and gestures that thereby we may maintaine our good estimation or authority that our calling be not reproached For because God will have superiours to be honoured he will also that they themselves maintaine their owne honour Now glory which is an approbation yeelded us both of our owne conscience and of the conscience of others judging aright seeing it is a vertue necessary both for the glory of God and for the safety and wel-fare of men is without question to be desired so that these ends be withall respected Prov. 21.1 Eccles 7.3 Sirac 41.12 Gal. 6.4 Titus 2.7 A good name is to be chosen above great riches A good name is better then a good oyntment Have regard to thy name for that shall continue with thee above a thousand treasures of gold Let every man prove his owne worke and then shall he have rejoycing in himselfe onely and not in another Above all things shew thy selfe an example of good workes with uncorrupt doctrine with gravity integrity Unto gravity are contrary The contrary vices Levity Levity not observing seemlinesse or conveniency or constancy in a mans words deeds and gesture or not having a desire of retaining his good name and estimation Ambition Swelling or ambition which is to lift up himselfe in respect of his owne calling or gifts and to contemne and neglect others and to be aspiring to higher places and to seeke the applause and approbation of man not for any desire of Gods glory or of his neighbours safety but onely for an ambitious humour and desire of preeminence VII Modesty Modesty is a vertue which hath neere affinity with gravity whereby a man knoweth his owne imbecillity and considering his place and office wherein he is placed by God keepeth a meane and conveniency of person in opinion and in speech of himselfe and in actions and in behaviour to this end that we give no more to our selves then becometh us or defraud others of due reverence that we shew no more glitter or gloriousnesse in our apparell in our behaviour in our talke and life then is needfull that we set not our selves before others or oppresse others but behave our selves according to our ability and capacity with an acknowledgement of Gods gifts in others and of our owne defects Now as it was said Modesty hath
an affinity with gravity For if gravity be not joyned with modesty it degenerateth into ambition and swelling If any seeme to himselfe that he is somewhat Gal. 6.3 when he is nothing he deceiveth himselfe in his imagination Humility and modesty differ in their end and modesty is towards men acknowledging their owne vices and the gifts that are in others Humility is towards God Unto modesty are repugnant The contrary vices Immodesty Immodesty which reteineth not a seemely conveniency befitting both our owne person and them with whom we converse in words deeds behaviour and apparell Arrogancy Arrogancy which in opinion and speech challengeth more unto himselfe then his strength will beare or doth either admire his owne gifts or vaunt of them without need or extoll them above measure Counterfeit modesty Shew of modesty which is in his admiration of himselfe yet to extenuate and debase himselfe and to be backward in receiving of honours or offices which a man desireth to hunt after his owne praise or an opinion of modesty VIII Equity Equity which is a vertue mitigating upon good cause the rigour of strict justice in punishing and taxing others offences patiently bearing with some such errours and defects as do not enormously harme the publique safety or the private welfare of our neighbour and covering and correcting such vices of others or endeavouring to heale and cure them For this by reason of mens manifold infirmities is so necessary both in superiors and inferiors towards superiors that without it civill society cannot consist Be subject to your Masters with all feare 1 Pet. 2.18 not onely to the good and courteous but also to the froward Hither appertaines the example of the Sonnes of Noah Gen. 9.23 Likewise the Commandement of the moderation and gentlenesse of Parents towards their children in exercising correction and discipline Ephes 6.4 Col. 3.21 4.1 Fathers provoke not your children to wrath but bring them up in instruction and information of the Lord. Provoke not your children to anger lest they be discouraged Ye Masters The contrary vices doe unto your servants that which is just and equall knowing that yee also have a Master in heaven Unto equity are repugnant Immoderate rigour Immoderate and unlawfull rigour in censuring of those that sinne through infirmity without any enormous harming either of their own safety or others Slacknesse Slacknesse not punishing or reprehending according to his place enormous faults Soothing Flattery which for to curry favour and for commodities sake praiseth that which is not to be praised or attributeth greater things to one then are beseeming for him ON THE 40. SABBATH Quest 105. What doth God exact in the sixth Commandement Ans That neither in thought nor in gesture much lesse in deed I reproach hate or harme or kill my neighbour either by my selfe or by another a Mat. 5.21 22 16.52 Gen. 9.6 but I cast away all desire of revenge b Ephes 4.26 Rom. 12.19 Mat. 5.25 and 18.35 Furthermore that I hurt not my selfe or cast my selfe wittingly into any danger c Rom. 13.14 Colos 2.23 Sirac 3.27 Mat. 4.7 Wherefore also that murthers might not be committed he hath armed the Magistrate with the sword d Gen. 9.6 Exod. 21.14 Mat. 26.51 Rom. 13.4 Quest 106. But this Commandement seemeth to forbid murther only Ans But in forbidding murther God doth further teach that he hateth the root and cause of murthers to wit e Prov. 14.30 Rom. 1.29 envie f 1 John 2.11 hatred g James 1.20 Gal. 5.20 and desire of revenge and doth account them all for murther h 1 John 3 15. Quest 107. Is it enough that we kill no man in such sort as hath beene said Answ It is not enough For when God condemneth anger envy hatred he requireth that we love our neighbour as our selves i Mat. 22.39 and 7.12 Rom. 12.10 and that we use humanity k Ephes 4.2 Gal. 6.1 2. Mat. 5.5 Rom. 12.18 lenity courtesie patience l Luke 6.36 Mat. 5.7 and mercy towards him m 1 Pet. 3.8 Col. 3.12 and turne away from him asmuch as we may whatsoever may be hurtfull unto him n Exod. 23.5 In a word that we may be so affected in minde as that we sticke not to doe good also unto our enemies o Mat. 5.44 45. Rom. 12.20 The Explication THe scope or end of this Commandement is the preservation of the life and safety of mens bodies and of the wel-fare both of our selves and others Here therefore are commanded all things which make for the preservation of our owne life and the life of others Contrariwise here are forbidden all those things which tend to the destruction of our life or the life of others that is all wrongfull harming all desire of doing harme yea and all signes of this desire Why murther only is here named Now in this prohibition is named murther not that God forbiddeth that alone but thereby to take away together with the effect the proper causes thereof and under the name of murther are all sins which accompany it comprehended that by signifying thus the hainousnesse and grievousnesse thereof we may be the more effectually withdrawne and deterred from committing them according to that rule When any speciall vertue is commanded or any speciall vice forbidden the generall vertues and vices the causes thereof or whatsoever hath any affinity therewith is commanded and forbidden Here is to be proved I Why internall murther is forbidden in this Commandement That internall things are also commanded and forbidden by this Commandement 2. That the hurting either of our selves or others is forbidden 3. That the defence of our neighbour is commanded 1. Internall things are commanded and forbidden 1. Because when the effect is commanded or forbidden the cause is also commanded or forbidden 2. From the scope and end of the Commandement God will not have us to hurt any therefore he forbiddeth the meanes also whereby we may hurt 3. By the interpretation of Christ Whosoever is angry with his brother unadvisedly Mat. 5.21 shall be culpable of judgement Therefore all unjust wronging of our neighbour together with the outward slaughter of him is forbidden yea and all the causes occasions and signes of this harming as anger envie hatred and desire of revenge II Why hurting of our selves or others is here also forbidden The hurting yea and neglect as well of our selves as of others is forbidden because the causes why God commandeth us to have regard of anothers life are the same in us 1. The image of God in man which by us may not be destroyed neither in our selves nor in others 2. The similitude and likenesse of nature and our originall from our first Parents For as our neighbour is not to be hurt and wronged by us because he is our flesh so neither may we violence or hurt
truth figuratively uttered The contrary vices either to move or delight others without bitternesse and keeping the circumstances of place time and persons The extremes in the excesse are In excesse Scurrility Scurrility Dicacity Dicacity Back biting Backbiting Scurrility is obscene and homely jesting especially in serious matters Scurra that is a scurrilous person is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse and dung Dicacity or scoffing is a vice of jesting bitterly and of deriding boording and exagitating others but especially such as are miserable Back-biting is a vice which spreadeth false slanders of others construeth doubtfull speeches in the worse part with a desire of revenge and an endeavour to hurt or raise envy The extremes in the defect are Stolidity Stolidity or foolishnesse Sottishnesse Sottishnesse or unsavourinesse Foolishnesse is an untimely affectation of Urbanity In defect Sottishnes is an absurd and unsavoury affectation of Urbanity Now Vrbanity is an especiall gift of the wit but yet may be gotten by experience in matters ON THE 44. SABBATH Quest 113. What doth the tenth Commandement forbid Ans That our hearts be not at any time moved by the least desire or cogitation against any Commandement of God but that continually and from our heart wee detest all sinne and contrarily delight in all righteousnesse a Rom 7.6 The Explication THat the Commandement touching Concupiscence is one and not two That this commandement touching Concupiscence iâ— but one commandement proved against the Papists by foure reasons Exod. 20.17 Deut. 5.21 is manifest 1. By Moses divers rehearsall or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy 2. By Moses conjoyning or comprehending of them both in one verse in both places afore-named 3. By the interpretation of S. Paul who compriseth that whole context verse or sentence of Moses in one Commandement I had not known lust except the Law had said Thou shalt not lust 4. By that that the Papists themselves and others are wont in their Commentaries to joyne the coveting of our neighbours house and wife because indeed they see that for one and the same cause the coveting of our neighbours house wife and all other things that are his are forbidden Whence it followeth that either there is but one commandement touching concupiscence or so many must be reckoned as there are things of our neighbours forbidden to be coveted 5. By the authority of ancient both Jewes and Christian Interpreters whose names are alledged above in the division of the Decalogue The end of this Commandement The scope and end of this tenth Commandement is a rightnesse and inward obedience of all our affections towards God and our neighbour and his goods which must also be observed in the other Commandements Here then some man may say This Commandement is superfluous seeing it requireth no new thing from the rest Answ Nay it is not superfluous because it is added to the former Commandements to be a declaration of them and that universall because this is spoken of the whole in generall and further it is also added to be a rule and levell according to which wee must take and measure the inward obedience of all the other Commandements For in this Commandement is commanded Originall justice or righteousnesse towards God and our neighbour What Originall justice towards God and our neighbour is What Concupiscence is which is the true knowledge of God in our mind and a power inclination and desire in our will and heart and in all our parts to obey God and his knowne will Likewise in this Commandement Concupiscence is forbidden which is an inordinate appetite or a corrupt inclination and pronenesse in the minde will and heart desiring those things that God forbiddeth in his Law Neverthelesse properly originall justice towards our neighbour is here commanded What Originall justice towards our neighbour is which is an inclination and desire to performe unto our neighbour for Gods sake all duties required and to regard and maintaine his safety and welfare There are two extremes of this originall justice towards our neighbour here forbidden What Originall sin towards our neighbour is 1. Originall sin towards our neighbour which is a desire and wishing of those things which hurt our neighbour 2. In the excesse Inordinate love of our neighbour when for his sake wee neglect God Some take Concupiscence and originall sinne to be all one but they differ as an effect differeth from a cause or at least as a part of any thing from the whole For Concupiscence is a propension to those things which are forbidden by the Law How Concupiscence and Originall sin differ Originall sin is the guilt of all mankind the want of the knowledge and will of God We are here to observe that not only corrupt inclinations are sins but also the thinking of evill is sin to wit as the thinking of evill is joyned with a desire of pursuing Concupiscence is sin or doing it Now that Concupiscence is evill and sin albeit it be born with us there is no doubt For we are not to judge according to Nature but according to the Law whether a thing be sin or no For whatsoever is contrary to this is sin be it or be it not born with us The Pelagians denied Concupiscence to be sinne but the Law saith the contrary Thou shalt not covet Rom. 7 7. And Paul saith I knew not sin but by the Law for I had not knowne concupiscence or lust except the Law had said Thou shalt not lust The Pelegians were condemned in many Councels summoned and gathered together for confutation of Pelagius and Celestius their heresies about the yeere of our Lord. 420. and sometime after as in the Milevitane Councell the fifth Councell of Carthage and the Councell of Palaestina in the East The Pelagians chiefe Objections to prove Concupâ—scence to be no sin How Concupiscence is naturall unto us c. Their chiefe Objections are these Object Naturall things are not sin Concupiscence is a naturall thing Therefore it is no sin Ans 1. There is a fallacy of the Accident in the Minor For inordinate concupiscence was not before the fall but happened unto our nature after the fall So then it is Naturall not of it selfe but by accident to wit inasmuch as since the fall it is born and bred with us or it is Naturall that is an evill accident inseparably cleaving to a nature good in it selfe 2. There are foure termes in the Syllogisme by reason of the ambiguity of the word Naturall For in the Major it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrary to the Law and will of God In the Minor it signifieth a thing which we have not by creation but which we have purchased unto us after
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
minde to God himself the Creatour of all things and the fountaine of all benefits or gifts 2. If we desire that he will give to the bread obtained and received from him Levit. 26.26 a force and vertue of nourishing and sustaining our bodies that is if we ask not only the bread but the blessing also of the bread at Gods hands For unlesse he blesse all our cares and labours are bâ—t vaine and the very gifts of God become unprofitable yea hurtfull unto us according to that his commination I will breake the staffe of bread Hereby now it is plainly cleere what we desire when we desire bread namely 1. Not great riches but only things necessary 2. That they be bread to us that is that they may be good and saving to us through Gods benediction and blessing wherewith if they be not accompanied the bread shall not be bread but it shall be as a stone or poyson to us For he that giveth bread that it may be to him that receiveth it no better then a stone giveth a stone not bread And such are the blessings which the wicked receive of God and snatch as it were unto themselves 4. Wherefore Christ calleth it our bread CHrist willeth us to desire our Bread not mine thine or any other mans Bread 1. That we should desire those things which God giveth us For the bread is made ours which is given us of God necessary for the sustenance of our life Therefore give us our bread signifieth Give us bread O God assigned unto us by thee which thou wilt have to be ours God as an house-holder doth distribute to every one his portion which we desire for our selves of him 2. That we should desire things necessary gotten of us by lawfull labour in a kinde and trade of life pleasing to God and honest and profitable to the common society that is which we may receive through ordinary meanes and by lawfull waies the hand of God from heaven reaching them out unto us He that will not worke let him not eate 2 Thes 3.10 3. That we may use them with a good conscience and thankesgiving For God will have us assured that when he giveth us these blessings he giveth us with them the power of enjoying them yet so that he will not have us use his gifts as ravenous robbers but freely and with thanksgiving 5. Wherefore Christ calleth it daily bread CHrist calleth the bread which we must desire of God daily 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endlesse lusts and desires Mat. 6.31 Your Father knoweth what ye have need of A small thing unto the just man Ps 37.16 34.9 is better then great riches to the wicked and mighty Nothing wanteth to them that feare the Lord that is no profitable and necessary thing Therefore give us daily bread that is give us bread sufficient give us so much of things necessary for our life as shall be needfull for every of us in his vocation and calling to serve God and our neighbour 6. Why Christ addeth This day CHrist addeth it 1. To meet with our distrustfulnesse and covetousnesse and to reclaime us from these vices 2. That we should depend on him only as yesterday so this day and to morrow that namely we alwaies looke for the necessaries of this life at the hands of God that we know them to be given us of God not to be gotten by our own hands or labours or diligence that also we know that they being received profit not our body except Gods blessing do accompany them 3. That the exercise of faith and prayer may alwaies be continued in us For as long as it is said This day so long will he have prayer to be continued that so we may yeeld due obedience to that commandement 2 Thes 5.17 Pray alwaies 7. Whether it be lawfull to desire riches THis question together with the next ensuing ariseth out of the former questions For when we are willed to desire onely daily bread and that this day it seemeth at the first sight that it is not lawfull either to desire riches or to put up any thing for the morrow But it is verily lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the word we understand by the name of riches things necessary for the sustenance of life What Epicurus took riches to be As the Epicure defined riches to be a poverty agreeable to the law of Nature This definition is good For they are to be accounted truly rich who have things necessary sufficient to maintaine life and who live content here-with And if we so take the name of riches riches are doubtlesse to be desired of God in as much as we ought to desire such things as are necessary for nature and our place and function whereunto God hath called us The reason hereof is because these necessary things or riches are the daily bread which we ought to desire They are also otherwise defined To be an abundance and plenty over and above things necessary So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an Army with his revenues If we take riches in this sense riches are not at all to be desired of God For this we are not to aske our daily bread And Salomon in the person of all the godly saith Prov. 30.8 Give me not poverty nor riches by which words the Spirit of God also by Salomon teacheth us to pray against riches that is abundance above things necessary 2 Tim. 6.9 Hither belongeth also that of Paul They which will be rich fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for which causes riches are called Thornes by Christ which cannot be handled without danger of pricking 1 Tim. 6.6 But contrariwise godlinesse is great gaine if a man be content with that he hath But notwithstanding if God hath given us any thing besides those things which are necessary for us let us doe our diligence to use them well or reserve them to good uses For Christ commanded his Disciples to gather up the broken meate which remained that nothing bee lost And famous and notable is the example of Joseph John 6.12 who by the fore-warning of the Oracle Gen. 41. gathered and laid up food in the time of plenty for the yeares of dearth to come But here we must take heede 1. That we repose not our confidence in them 2. We must avoid luxury and all abuse of them 3. We must consider that we are Gods stewards who hath committed these riches unto us to imploy and bestow well Three things to be weighed in our treasuring up of riches and that by this meanes he hath laid a burthen upon us and therefore shall we one
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
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
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  â—0 490 17 â—â— 483 27 â—â— 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 2â—0 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
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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sâ—ck 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
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
as the proper and onely begotten son of man is man which the Scripture in innumerable places confirmeth 10. Of the substance of his Father This also the Scripture confirmeth as often as it witnesseth the Son of God to be begotten and the onely begotten of the Father For when an intelligent nature is said to beget it is properly to bring forth an issue out of its owne substance that is the begetter to that which is begot the father to the son communicates his owne substance 11. Begotten before the world Wisdome which is the Son of God Prov. 8.22 23 25 30. three or foure times plainly restifieth that she was begot before time and before the world was made And this among sensible or rationall men not to speak of godly men ought not to be doubted For how could God be a Father before the world if he begot not his Son before the world The Church confesseth that the manner of this generation is ineffable Rufinus in his Exposition of the Creed which is commonly attributed to Cyprian saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not have thee discusse how God the Father begot his Son neither search too curiously into the depth of this mysterie lest perhaps whilst thou art making too strict a scrutiny to find out the splendor of this inaccessible light thou forfeit that small and weak sight which by divine bounty is bestowed upon men Know that the mysterie of this divine generation is as far different and eminent above all things that are in us as the Creatour is more potent then the creature and the Artificer more excellent then his worke c. When thou hearest of this Son I would not have thee think of a carnall nativity but remember that these things are spoken of the simple nature of an incorporeall substance For if in that word which the heart or in that meaning which the mind or in that brightnesses which the light begets of it selfe if I say there is no weaknesse in that generation how much purer must our thoughts be of him who is the Creatour of all these By this manner then of subsisting proper to himselfe is the Son of God distinguished in the holy Trinitie from the Father and holy Ghost because he alone is begotten of the Father before the world and therefore hee onely assumed mans flesh and was borne of the Virgin in time 12. Of the substance of his mother As the Angel said to the Virgin Mary Luke 1.35 That holy thing which shall be borne of thee that is of thy substance and wombe shall be called the Son of God For the Son of God should have been the son of David according to the promise 1 Chron. 22.10 Hebr. 1.5 Math. 1.1 Of the seed of David according to the flesh Rom. 1.3 Hence hee is called the fruit of Maries womb Luke 1.42 But the fruit is begot of the substance of the tree which is flat against the madnesse of Valentinus affirming that Christ was sent by the Father and brought with him an heavenly bodie and that he assumed nothing of the Virgin Mary but that hee past through her as through a channell or pipe without taking any flesh of her August de haeres 10. 13. In the world That is in time or in the fulnesse of time to wit prefixed by God Gala◠4.4 which was in the 42. yeare of Augustus his reigne and in the year of the world 3928. according to Beroaldus his best account 14. Perfect God In Greek perfect God is the same that 1 John 5.20 the true God for there is but that one and eternall God by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls himselfe Gen. 17.1 the God of sufficiency or perfection He is not then God equivocally in respect of the excellencie of his gifts and office as Angels Psal 97.7 Or as Princes Psal 82.6 as Samosatenus and Photinus of old blasphemed and of late the Servetians and Socinians affirming Christ to have taken his beginning from Mary and not to have had any being before her Neither a factitious or created God before all things of non-entities as Arius madly said For no creature can attaine to the perfection of the Creatour whereas every creature proceeds from non-entitie to entitie but not to be is absolutely repugnant to God and to his perfection 15. Perfect man A true and entire man consisting of a reasonable soule and a humane body which is contrary to the heresie of Marcion and Manichoeus affirming that Christ came in the later times to deliver soules not bodies and that he was not truly in the flesh but onely to delude humane senses hee made shew of humane flesh This is also against the errour of Apollinaris the Syrian affirming the Son of God to have assumed the flesh without the soule and that the Word was in stead of the soule in him August de haeres 46.55 Christ himselfe did pithily refute both these the former when rising from the dead he shewed himselfe to his disciples who being affrighted with his sight supposed they had seen a spirit to whom Christ faith Why are you troubled See my hands and feet for I am the same Touch me and see for a spirit hath not flesh and bones as you see mee have Luke 24.39 But the later he refells when in the garden in his feare and agonie he cried out My soule is heavie unto death Matth. 26.38 Now the Word could not either be troubled with passions of the mind or with the feare of death because the nature of man being assumed into the hypostasis doth not subsist by it selfe but in the person of the Word which is so far from diminishing mans perfection that it rather perfects it As for mans person to be or to subsist it is the perfection of a meere man which indeed should make Christ to be meerly man But to subsist in the person of the Word of God is the perfection of him that is both God and man or of man assumed into the Godhead as Athanasius speakes in the following Article 16. Equall to the Father That Christ was the Son of God and God the forenamed Hereticks of old did not and the moderne doe not deny but they did as they doe at this day trifle with an equivocation affirming a factitious god in respect of gifts and divine operations or a God created before all things but lesser and inferiour to the Father which is directly against the assertors of the Christian faith amongst whom Athanasius was not the meanest who by evident testimonies out of Scripture and arguments did demonstrate that the Son of God was God equall and consubstantiall with the Father Here let a few serve We are inaugurated by baptism equally in the name of the Father Son and holy Ghost as in the name of one true God The Jewes themselves did acknowledge Christ when he said John 5.17 My Father worketh hitherto and I worke that he called God his owne Father and
that he made himselfe equall with God which Christ was so far from denying or reproving that through the whole Chapter he confirmes it by notable documents taken from the equality and identity both of his owne and Fathers workes and operations power and authoritie honour and worship Whatsoever saith he the Father doth the Son doth the same also For as the Father raiseth the dead and quickneth them so doth the Son quicken those whom he will c. The Father hath committed all judgement to the Son that all may honour the Son as they honour the Father As the Father hath life in himselfe so he hath given to the Son to have life in himselfe c. There needs no more Christs owne witnesse alone of himselfe is sufficient to confirme our faith and to overthrow heresies John 8.14 For if saith he I testifie of my selfe my testimony is true but hee testifieth of himselfe that God is his proper Father and that he is equall with God the Father therefore his testimony of himselfe is true Hence the malicious stupiditie of Hereticks derogating authoritie from his testimony is more to be detested then that of the Jewes According to his divinity Not according to his humanity otherwise hee were not true man therefore the doctrine of Schwenckfeldius if false which equals Christs humanity in all things to God or which makes Christs humanity equall to God 17. Lesser then the Father And this Christ witnesseth of himselfe saying My Father is greater then I John 14.28 to wit by reason of my Incarnation as man I am lesser then the Father Which because Arius drew this to the inequalitie of the divinitie hee brought in the heresie of the Anomaei Cyril l. 2. thes c. 3. So far is the Son equall to the Father in that he is by nature God but in that he was made man and as a man was crucified and died he is lesse then the Father The definition of Chalcedon afterwards against Eutyches thus declares it Consubstantiall to the Father according to the divinity consubstantiall to us according to the humanity In all things like to us except the filth of sin Hebr. 2.17 and 4.15 ARTICLE IV. Of the Creed the XII 18. Who though he be God and man yet he is not two but one Christ 19. One not by converting of the divinitie into flesh 20. but by assuming of the humanitie into God 21. One altogether not by conversion of the substance 22. but by unitie of the person 23. For as the reasonable soule and flesh are one man so God and man is one Christ The Declaration 18. WHo though God Hitherto of the truth of the two natures of the Son of God incarnate now of their union or of the personall unitie The Article in the beginning hath a Prolepsis or anticipation whereas God and man are two divers subsistances therefore if Christ be God and man hee will not be one but two Yet one Christ God and man not two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the union of the natures God indeed and man are different subsistences without the personall union but Christ is God and man in the personall unitie Upon this part of the Article pitcheth that heresie which about an hundred years after Athanasius Nestorius the Patriarch of Constantinople brought into the Church but was condemned by the Councell of Ephesus 19. One not by conversion The reason of the unitie consisteth not in the conversion of the divinitie into flesh which heresie was devised two hundred yeares after Athanasius by Eutyches a Monk of Constantinople who expounded the words of John The word was made flesh of the conversion of the word into flesh As the water is said to be made wine that is converted into wine John 2.8 affirming that after the incarnation not two natures did remaine but one onely to wit the flesh made of the Word But not without cause he was suppressed by the authority of the Councell of Chalcedon For how can the divinity be turned into flesh or an uncreated nature void of mutation be converted into a creature By this meanes Christ should neither be God nor man truly because he must lose both the Divinity and the humanity together 20. But by assuming the humanity into God In the Greek into the Deity yet not absolutely but into one of the persons of the Deity or of the Word For this alone not the Father not holy Ghost assumed humane flesh into the unitie of the hypostasis See the 8. and 1. Note Of this assumption the Apostle thus Hebr. 2.14 He was made partaker of flesh and bloud And ver 16. He took not on him the nature of Angels but he took on him the seed of Abraham that is he united it to himselfe personally as the Schooles speak that there might be one hypostasis of the Word and flesh The true reason or manner then of the unitie of Christs person is not the conversion of the Word into flesh but the hypostaticall union of the Word with flesh 21. Not by confusion of the substance That is not by commixtion of the nature and naturall properties of them both into some third thing such as is the confusion of water and honey in Metheglin which was the heresie afterward of the Monophysits sprung out of Eutyches his follies against which Damascen disputes at large lib. 3. orthod fidei c. 3. 22. But by unity of the person To wit of God-man or the Word incarnate the natures of the Word flesh and their essentiall properties remaining distinct and safe as after Athanasius the Councell of Chalcedon Act. 20. hath more fully explained in these words We all acknowledge our Lord Jesus Christ in two natures inconfusedly immutably indivisibly inseparably the diversity of the two natures being no waies made void by reason of the union rather the propriety of each nature agreeing in one person is preserved so that he is not divided or severed into two natures but Jesus Christ is one and the same only begotten Son God the Word 23. For as the reasonable soule The manner of the union of the Word flesh is illustrated by a Similie which before Athanasius Justin Martyr a very ancient Writer in his Exposition of the Faith did make use of whose words we thought good to set down that we may understand how much they agree Let no man saith he enquire of me the maner of this union for I am not ashamed to confesse my ignorance yet I will rather glory that I beleeve those hidden mysteries with which I was initiated which are not perceptible to reason and understanding Some there are who understand this union as they doe that of the soule and body and so they teach And the example agrees if not in all yet in parts For as man being one hath two different natures and with one part he consulteth and with the other he puts his counsell in execution with his mind he decrees to build a ship
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 gâ—ory 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
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâ—ded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâ—sh be found every-where why is there not one nature of the flâ—sh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his
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 i◠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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
is to be reduced to these narrow straits because to be reduced to a narrow place and to be in a place is the property of the flesh not of the union but the properties of the natures neither make the union nor effect it otherwise by the same reason one might cavill that the union is corporeall visible dead because the flesh is corporeall visible and dead or that it is eternall immense and God because the Word is eternall immense and God But although the flesh is not diffused every-where with the Word nor the Word circumscribed by the narrownesse of the flesh notwithstanding the flesh is nowhere not united to the Word and subsisting by the Word and the Word is nowhere not united to the flesh and subsisting in the flesh wheresoever then the flesh is there is the union and wheresoever the Word is there is the union not by reason of the diffusion of the flesh but by reason of that most simple immensity of the Word by which he is so in the flesh that he is not therefore contained in the flesh but every-where together without it he filleth all things and so he is without the flesh that notwithstanding he subsisteth every where in it and that not by any one part of himselfe but totall neither another person but the same for we must not imagine that there is one part of the Word in the flesh and another without it but he wholly subsisteth in the flesh and wholly without the flesh because he is immense and impartible Neither is there one Word in heaven and another on earth but the same is every-where in the flesh or incarnate because most simple although in the meane while the flesh both by the verity of its essence and in one place where it wills it remaineth We do not therefore dreame that the Word in the flesh is only in one place in other infinite places without the flesh and therefore without the union for it is every-where in its owne flesh supporting and moving by a secret and indissoluble union but no where and at no time deserting it or distant from it but properly it is not either in one or in infinite places seeing these things are in place onely that have dimensions But God the Word is of that immensity that he hath neither a corporall nor an intellectuall place but metaphorically onely being said to be there where his operation is knowne Lib. 1. c. 16. as Damascene witnesseth In briefe the Word is every-where and so remaineth united to its flesh even existing without it for it can never be absent from the flesh being immense and every-where wholly the same without extension or multiplication though in the meane while the essence of the flesh is onely in one place But if this Ubiquitary Doctor understandeth not or approveth not of these things let him proceed in his dreame of his dimensive and extensive Word which is not totall every-where but some-where it existeth in some part of it or else is wholly some-where absent but we beleeve with Athanasius that this is of high admiration that the Word contained by none containeth notwithstanding all things and being present in the body is not else-where absent but subsisteth over and above all things and yet is most present in the natures of all things but more chiefly in his owne flesh These my steries are to be adored but not to be squared by the dull edge of humane reason XXIII But because by the Apostles definition the whole personall union is and consisteth in that corporall inhabitation and immanency of all fulnesse of the deity in the flesh by an unavoidable consequence we inferre that where it dwels not in the flesh but is imagined to be without it there it cannot be said to be united to it The Animadversion He proves the Word to be no-where without the flesh but first out of Pauls definition of union as he saith then by a contraposition out of the definition he thus seemes to gather What is immanent in the flesh is not without it the Word is immanent or dwels in the flesh because the union is the inhabitation or immanency of the Word in the flesh therefore the Word is not without the flesh Answ If he did contend that the Word was no-where so without the flesh but that it is also in the flesh we would yeeld to him in all this But when he simply denyeth the Word to have any existence out of the flesh that he may diffuse the flesh every-where with it we answer to the Major proposition with a distinction That cannot be without the flesh which is so inherent in it as that it is shut up within the dimensions of it But we deny the Word to be so inherent in the flesh or that it is such an immanency by which the Apostle shews rather the union then defines it to be the corporall inhabitation of all fulnesse of the deity in the flesh and the Adversary himselfe shortly after denyeth it For the Word doth not so inhabit as to be circumscribed by the limits of the flesh nor is he so immanent that he is no where without it as the soule existing in the body is no where out of the body but that he is never separated or absent from it The inhabitation then is not the enclosing of the Word within the flesh but a secret conjunction with the flesh into one hypostasis In that he calls the union an immanency he hath not this out of the Apostle but out of Damascen who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word some translate a permeation others an immeation others an immanency or inhabitation no wayes understanding the Eutychian mixture of the natures or the circumscription of the Word in the flesh or the diffusion of the flesh with the Word but a mutuall intimate and indissoluble union of both natures into one hypostasis the natures and properties remaining entire which is so well knowne out of Damascen that it needs not be insisted on By a contraposition out of the definition he thus gathers Where the Word is united to the flesh there it dwels in the flesh and so remaines in it as that it is no where without it therefore where it dwels not in the flesh but is fancied to be without it there it cannot be said to be united with it which because it is absurd for so there will follow a Nestorian separation it is also absurd that the Word should be any-where without the flesh But first we have said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ubiety is improperly attributed to the Word and union then it is false which in the converting proposition he assumes of such an immanency as that the Word is no-where without the flesh for this is to beg the matter in question Besides in the Proposition converted he admits of that fallacy which is called Ignoratio elenchi or the ignorance of the reprehending Argument feigning these two to
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
solidly and most really is God eternall omnipotent immense and every-where But he cannot be called so in the natures for it is not the cause that the Deitie is truly and solidly the humanitie or man or that it suffered and died and was raised and assumed into glory c. nor that the humanitie is truly and solidly God or the Deitie eternall omnipotent immense and every-where for what else were such a communication then an Eutychian confusion of the properties and therefore of the natures And so much of the first consectarie But the Sophister cunningly understands the true and solid communion of the natures to be that reall and mutuall communication of the properties made in the natures that is the transfusion of the divine properties into the flesh and of the humane into the Deitie although Chemnitius and some of the sounder Ubiquitaries have not as yet absolutely confessed this mutuall communication feigning of a true mutuall union a communication not truly mutuall in the natures but in the humane nature only which wise remedy overthrowes it self sufficiently and is cunningly concealed here by the Sophister untill by the next Disputation he produce it againe upon the stage but died in brighter colours I warrant you XL. Therefore we affirme that the very person or hypostasis of the Word is communicated and that I may use the words of S. Cyril ineffably conferred so that according to Damascen that hypostasis of the Word is also made the hypostasis of the flesh XLI For if the Deity and the nature of the assumed humanity in Christ be one person it is necessary that that person of the Deity of the Word be common to both natures to the Deity naturally but to the humanity by vertue of the union personally XLII For if the Word no lesse then the children be really participant of flesh and bloud Heb. 2. why hath not the flesh by turne been partaker of the Word also or which is all one of its hypostasis and that not in name onely but truly and solidly XLIII For either the flesh will really be the person which is absurd or which is a necessary consequence will really communicate with the person of the Word assuming The Animadversion This is the other Corollarie That the very hypostasis is communicated to and collated upon the humanity ineffably This is also granted if it be rightly understood that this communication or collation is made by the hypostaticall union by which one and the same hypostasis of the Word and flesh is made up the natures and naturall properties remaining entire But this communication or collation of the hypostasis doth in no wise make the flesh it selfe the hypostasis and therefore nor God nor omnipotent immense illocall every-where c. which cunningly he intimates doth follow from thence and goeth about to make it so In the like sense we receive as orthodox when he saith That the flesh truly and solidly hath become partaker of the hypostasis of the Word and communicates really with the hypostasis of the Word assuming Neither needed hee to sweat and toile so much in proving of this but who observes not and abhorres the Sophisters cunning concerning the ubiquitary communication by which the flesh is made God immense illocall every-where Above also Thes 3. he made the flesh partaker of the person of the Word by force of the union Of which phrase see the Animadversion there XLIV But if the person of the Word is communicated and collated upon the humanity doubtlesse the Deity of this person must needs also be communicated to it lest we imagine that the Deity of the Word is really different from its hypostasis The Animadversion Nor doe we deny this third consectary That the very Deitie of the Word was communicated to the humanitie that is personally united For the Deitie of the Word and the hypostasis of the Word are the same in essence they onely differ in some respect therefore as the hypostasis so also the Deitie of the Word is truly said to be and is indeed communicated to the humanitie Or as he in great letters writes it COLLATED to wit by the hypostaticall union which makes that man but not the humanitie is God and every-where For the union makes the natures and properties common not to the nature or natures in the abstract as if one nature should be another or both or have the properties of both but to the person in the concrete that of both natures there be one person having and requiring in it selfe the properties of both XLV For this cause the Apostle teacheth That all fulnesse of the Deitie in Christ dwells bodily in the highest way of communion next to the mysterie of the Trinity which Ecclesiastick Writers illustrate and expresse by the Similie of soule and body as likewise of the fire and burning iron The Animadversion The Deitie of the Word and the fulnesse of the Deitie of the Word are the same for the Deitie is void of all division and multiplication therefore as that so this is communicated to the humanitie or as the Apostle speaketh It dwells in Christ bodily or personally So that the fulnesse of the Deitie inhabiting and this masse inhabited are one bodie one person one Suppositum as the School-men call it But what is this inhabitation to that fictitious effusion of the divine properties into the flesh As for the Similie of the soule and bodie how it agrees we have noted above upon the 20. Thesis The Similie of iron and a coale and a fierie sword is used by Athanasius Cyril and Damascen to declare that most inward and inseparable union and communication of the natures but it is not like in every thing and if it were it would not help the ubiquitarie communion it could prove nothing against Scripture for the union there is not of two substances but the formall copulation of subject and accident which as it makes not the heat to be iron nor hard not heavie so neither doth the heat make iron nor soft nor light c. XLVI Vnder this plenitude of all the Deity infallibly all the majestie of the properties of the Word is understood Of the communication of which majestie as also of the properties by Gods help we will discourse in the next Disputation The Animadversion Neither is this last denied by orthodox men That under the plenitude of all the Deitie all the majestie of the properties of the Word is understood For what else are the properties of the Word whether naturall or characteristicall then the very fulnesse of the Deitie of the Word But away with sophisticall cunningnesse That the majestie of the properties of the Word is the Deitie the immensitie the illocalitie the ubiquitie transsused by vertue of the union from the Word into the flesh really which if the Sophister shall attempt to prove in his next disputation by Gods help there shall be those who with solid arguments out of Gods word and pious
retained pure and uncorrupt the additions of Antichrist are to be taken away and those things which he took away are againe to be added The presons receiving who must be beâ—eevers Acts 8.37 Mat. 3.6 When those persons use those rites for whom God hath ordained them Wherefore the houshold of Christ only that is Christians who by profession of faith and repentance are the Citizens of the Church must use these rites If thou beleevest withall thine heart thou maiest be baptized So also they are baptized of John Who confesse their sinnes The end for which they were instituted When the rites and Sacraments are used to that end for which they were instituted which we have heretofore handled It any of these conditions be broken to wit if either the rite or end be changed without authority from God or the signe be received without faith it is cleare that the thing and the signe doe no longer continue united after Gods ordinance Of the person receiving the Sacrament it is said Circumcision profiteth thee if thou keep the law Of the breach of the rites Paul pronounceth when yee come together therefore into one place this is not to eat of the Lords Supper Of mistaking the end Rom. 2.25 1 Cor. 11.20 Hos 5.6 Hosea the Prophet saith they shall go with their sheep and with their bullocks to seeke the Lord but they shall not finde him For sacrifices were not instituted by God to this end to merit justification and salvation Why we may not change the rites in the Sacraments Wherefore it is not lawfull to transforme the rites to any other end or use besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signes be changed or converted to another use or the Covenant not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right use are no Sacraments but rather vaine and fruitlesse spectacles neither have they the nature of Sacraments But the right and lawfull use of them consisteth especially in faith and repentance They who have not this unto them the Sacraments are no Sacraments Wherefore they are besides themselves who say that unbeleevers and infidels receive together with the signes the things signified by the signes 10. What the wicked receive in the use and administration of the Sacraments The wicked receive the bare signes without the things thereby signified IN the Sacraments we are specially to consider what to whom and how God offereth and communicateth The wicked although God in his Sacraments offer to them also his benefits yet seeing they are without faith they receive the bare signes onely and those to their judgement and condemnation This is proved 1. Because the benefits of Christ are received onely in the right use of the Sacraments but they neglect the right use of them who receive them unworthily without faith and repentance Wherefore Paul also saith Whosoever shall eate this bread 1 Cor. 11.27 and drinke the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the wicked eat it and drink it unworthily because they prophane the Sacraments and transforme God into the Devill and the sons of God into the sons of the Devill 2. Unto whom nothing is promised in the word to him the Sacraments seale nothing To the wicked nothing is promised in the word for all promises in the word have a condition of faith and repentance annexed unto them The Sacraments therefore seale and bestow nothing on the wicked For after what manner and unto whom a Charter promiseth any thing after the same manner and unto the same men doth the signe and seale annexed unto the Charter promise the same also Semblably God performeth his benefits after the same manner and unto the same persons after which manners and unto which persons he promiseth them But unto the wicked he hath promised nothing so long as they remaine in their unbeliefe 3. We receive spirituall things by faith The wicked have no faith Therefore neither doe the wicked receive spirituall things 4. To be wicked and to receive the Sacraments entirely implyeth a contradiction 11. How many Sacraments there are of the new Testament THis point shall be answered in the sixty and eighth Question of the Catechisme Quest 67. Doe not then both the Word and Sacraments tend to that end as to lead our faith unto the sacrifice of Christ finished on the Crosse as to the onely ground of our salvation Answ It is even so For the holy Ghost teacheth us by the Gospel and assureth us by the Sacraments that the salvation of all of us standeth in the onely sacrifice of Christ offered for us on the Crosse a Rom. 6.2 Gal. 3.27 The Explication 4. In what Sacraments agree with the Word and in what they differ from it THe Sacraments have some things in them agreeable with the Word and some conditions also different from the same The Sacraments and the word agree The Sacraments agree with the Word in these things In exhibiting the same thing unto us Both exhibite the same things unto us For by both God doth testifie unto us his will and by both he purposeth the same benefits the same grace and the same Christ unto us neither doth God confirm or represent by his Sacraments any other thing then he hath promised in his Word and they who seek for any other thing in the Sacraments then is prescribed in the Word of God frame and make Idols In proceeding from the H. Ghost Both are instruments of the holy Ghost to kindle and strengthen faith in us and so both also confirme and establish faith In being instituted and offered by God God instituteth both God offereth both In being accomplished by God God accomplisheth both by the Ministers of his Church For he speaketh with us in his Word by the Ministers and by the Ministers he offereth and giveth us these signes in the Sacraments But the things themselves which are signified by these signes the Son of God immediately offereth unto us He saith Receive the holy Ghost The bread which I will give you John 20.22 John 6.51 Matth. 3.11 is my flesh And John saith of him Indeed I baptise you with water to amendment of life but he that cometh after me will baptise you with the holy Ghost and with fire The Sacraments differ from the Word in these things They disagree In substance and nature In substance and nature For words signifie according to the appointment of men whom it pleased that things should be so expressed and signified Signes signifie according to a similitude which they have with the things by them signified Words we heare and read signes we perceive also by feeling seeing and tasting Words signifie onely Symboles and signes confirme also In the persons to whom
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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