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nature_n	father_n	son_n	subsist_v	3,592	5	11.9300	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwrittē tra●●tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and th●se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a groūd because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew

who hold an absolute God out of the persons Thirdly our common people who pray to such a God in their owne names out of the Sonne and holie Ghost Fourthly the Popish Church which denieth by their doctrine the three persons for hee that denieth the Sonne denieth the Father and holy Ghost 1. Ioh. 2.23 Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament as also his offices of King Priest and Prophet for which we must vtterly separate from them The sixth ground is That nothing commeth to passe without the special decree will and prouidence of God Matth. 10.23 A sparrow falleth not to the ground without his will Ob. Sinne is against Gods will and therefore commeth to passe without his will Ans. That which is against the will of God is not without his will Quest. How can this be Ans. No sinne commeth to passe but God decreeth the permitting and being of it now to permit sinne and the being of it is neither the causing of sinne nor the doing of it but the not hindring of it to which he is not bound This ground being denied chance will be brought in and God himselfe denied The seuenth ground is That God hath chosen some men before the world was to be partakers of the riches of his mercies and passed by others because it was his will Roman 9.18 He will haue mercie on whom he will Ephes. 1.4 1. Pet. 2.9 Some are a chosen generation and therfore some are not chosen Againe whom he will he hardeneth he hideth the mysteries of the kingdome from some why because his pleasure was such Matth. 11.25 And of this there is good reason for in nature the first cause ordereth the second causes and not the second the first Now Gods will is cause of all causes which therefore must rule all as the supreme and not be ruled by any other That this is a ground appeareth 2. Tim. 2.19 The foundation of God remaineth sure the Lord knoweth who are his and indeede none other can bee the ground of grace and happines vnto vs than the counsaile of God in electing vs called therefore of the Apostle a foundation Aduersaries hereof First our common people that thus abuse this doctrine If I be chosen to saluation I shall be saued therefore I may liue as I list They might as well reason thus The tearme of my life is stinted none can lengthen or shorten it I will therefore neither eate nor drink nor vse Physicke nor other meanes of prolonging my daies which what were it else but to murther the bodie So these from the same ground become murtherers of their soules whereas men chosen to the end will prease after the meanes and conclude otherwise and say I will vse meanes that I may come to life Secondly others more learned are aduersaries to this ground who teach that God for his part hath chosen all men to life and for his part would haue all saued and that Christ for his part hath redeemed all and the holy Ghost giueth or offereth grace to all If wee aske why then are not all saued They answere because God foresawe those who would beleeue whom hee appointed to saluation he foresaw also others who would not beleeue and adiudged them to damnation But by this doctrine shall Gods will hang on the will of man and bee ruled by it seeing hee would haue men saued but man will not and so this ground is in part rased The eighth ground is That God made the heauens and the earth and all things that haue being in them Col. 1.16 By him were created all things which are in heauen and in earth This is a principle for if creatures had no beginning then are they become Gods which would ouerthrow the Godhead But all things were not made besides God For the highest heauen the Throne of God is eternall as God himselfe is Ans. The Throne of God is a creature as well as the rest Heb. 11.10 He looked for a citie hauing a foundation whose builder and maker is God In the world are many euils which could not be from God the foundation of all goodnesse Ans. Euill is of three sorts first naturall which commeth by nature corrupted as sicknes diseases plagues and death it selfe Secondly materiall euils as hurtfull beasts poisons in trees plants beasts these are created and the very poison of them is a creature Thirdly morali euils which be trāsgressions against the Morall law and Commandement of God Of the two former God is the author and cause Esai 45.7 I create euill that is naturall and materiall but of the third that is morall euils which be sinne God is no cause Ob. But God is the cause of all things and sinne is some thing Ans. Sin is no creature but the destruction of Gods image which is a creature effected by the creature for though the creature cannot make a creature yet it can destroy a creature The aduersarie to this ground is the Atheist who holdeth the creatures to haue been from euerlasting and so by denying one God hee maketh manie thousands The 9. ground is that God made man according to his owne image Gen. 1.27 For by creation man had three things first the substance of bodie and soule Secondly in them the powers and faculties of minde will affections c. Thirdly an excellent conformitie of all these to the will of God This is the image of God called in the Scripture righteousnes and holinesse This is a ground for the image of God is the substance and body of the law hee therefore that denieth this denieth the law the fall from it and restoring vnto it by Christ. The 10. ground is that by Adam sinne and death entred into the world and in him all meere men sinned Rom. 5.12 To the conceauing of which wee must know that the first sinne of Adam was eating the forbidden fruite the next was the putting out of Gods image in stead of which corruption of heart tooke place so farre as the seede of all sinne being within him he was prone and readie to euery sinne Now Adam being a publike person and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for or lose from both hence is it that both those sinnes are become the two first sinnes in our conception he sinning wee sinned and with him haue the seeds of all sin within vs by nature no sinne excepted no not the sinne against the holy Ghost Yea no otherwise is it with vs than with a noble man practising treason whose whole blood is therby stained Ob. But Christ came of Adam therefore he in Adam sinned Ans. God made this law with Adam that all who came of him by ordinarie generation should be guiltie of his sinne but Christ was extraordinarily conceiued by the holy Ghost and took of Mary Adams

worthie amendement of life Vers. 24. Now vnto him that is able to keepe you that you fall not and to present you faultlesse before the presence of his glorie ●ith ioy 25. That is to God 〈◊〉 wise our Sauiour be glorie and Maiestie and dominion and power both now and for euer Amen IN these wordes are contained the third part of the Epistle namely the conclusion of it and it is nothing else but a lawding and praising of God wherein three things are to bee noted first the person praised which is Christ the second person in the Trinitie the Sonne of the eternall Father this appeareth by two reasons in the words first because he is here described to be a Iudge that doth present all men before himselfe which is proper to the Sonne of God Secondly because he is called our Sauiour which is the title of Christ according to the name Iesus And yet here must be noted that in this praising of the Sonne the Father and the holie Ghost are not excluded for as the nature of the three persons is all one so is their worship all one also The second point bee the reasons or inducements mouing vs to praise Christ which be three The first drawne from his power To him which is able c. The second from his wisedome To God onely wise The third from the worke of our redemption and saluation Our Sauiour The third point is the praise it selfe in these words Be glorie and maiestie and dominion and power both now and for euer Amen Of these points in order And first of the person to whom this praise is giuen First note how the Apostle concludeth his epistle with the praise of Christ as the Iudge as also the Sauiour of mankinde in whose example we are taught with willing minds to spend our daies in the honour of Christ for that which the Saints doe in heauen that must we doe while wee liue vpon earth for so we pray in the Lords Prayer but they in heauen continually doe cast downe their Crownes at the feet of the Lambe Reu. 5.11 as worthie to receiue all honor and glorie and praise and power we must therefore bee readie vnto this dutie Againe he hath subiected himselfe to exceeding dishonour and abasement yea to the death and that of the crosse and all that we might first honour him and then be honoured by him how therefore ought wee in way of thankfulnes for the great worke of our redemption glorifie him and aduance his honour But in stead hereof many euen of those that professe Christ dishonour him vsing him as a packhorse to lay vpon him all their sinnes and so lade him with their sinnes past and crucifie him againe with daily new sinnes and yet they looke he should be their Sauiour to bring them to honour and immortall glorie The inducements follow The first of which is takē from the power of Christ vnto him who i● able c. That wee may know the force of this reason wee will first consider what this power of Christ is The power of Christ is two-fold first absolute secondly actuall By absolute I vnderstand that power of his whereby hee is able to doe euen that which he will neuer do of which Iohn Baptist speaketh God is able euen of stones to raise vp seede to Abraham By this power God could haue made many thousand worlds whereas he made but one and by the same Christ could haue commanded a legion of Angels to haue deliuered him from the hands of the Iewes but would not This absolute power goeth beyond his actuall power or will yet is not greater than his will for as what God doth that he willeth so what hee can doe hee can also will but this power is not here meant The second namely the actuall power of Christ is whereby hee doth and effecteth whatsoeuer he willeth and it is of two sorts first his generall power which tendeth on his prouidence whereby he ordereth all things both in heauen and earth Psal. 115.3 Our God is in heauen and doth whatsoeuer he will Secondly a more speciall power which accompanieth his grace and alwaies goeth with it of which Paul speaketh Ephes. 1.19 That we may know what is the exceeding greatnes of his power towards vs that beleeue according to the working of his mightie power Of this power working life and grace to them which beleeue Iud● here speaketh Concerning which obserue three conclusions First that this power is giuen to Christ in time Matth. 28. All power is giuen me in heauen and in earth Acts 2.36 He is of God made Lord and Christ importing that this power is giuen him to bee a Lord. Indeed the Son of God as God is of equall power with the Father and that from all eternitie in which regard no power can be giuen him but if we respect his office of mediation to the performance of which he must lay aside his power and become as a seruant subiecting himselfe to the death thus this power may bee said to bee giuen him againe namely when by his rising from the dead and ascending into heauen hee was mightely declared to bee the Sonne of God so that in Psal. 2. Thou art my sonne this day haue I begotten thee is in Acts 13. applied to the resurrection of Christ as if hee had said This day haue I made manifest by thy powerfull resurrection that thou art my sonne and that I haue begotten thee before all world● The second conclusion is that this power is manifested in Christ the head especially namely when it caused him so victoriously to ouercome death in suffering it to rise from the graue ascend to heauen sit at the right hand of God his Father Paul prayeth that the Ephesians might know the greatnes of this power which raised Christ from the dead and set him at Gods right hand in heauenly places Ephes. 1.20 The third conclusion That this power conueyeth it selfe from Christ the head to all his members Ephes. 3.20 To him that is able to doe abundantly aboue all that we aske or thinke according to the power that worketh in vs. Coloss. 1.29 I also labour and striue according to his working which worketh in me mightely Now being conueied vnto the members of Christ it is not idle in them or vnprofitable but worketh proportionably in them al as it did in Christ himselfe for as it caused Christ to die for our sinnes so it maketh vs die to our owne sinnes as this power made him to liue againe to his Father so it maketh vs his members to liue vnto God that as hee by vertue hereof rose againe so it causeth vs to rise to a new life in this life and to our eternall life in the life to come Further this power is commended here by foure effects first it is able to keepe them that they fall not namely into manifest sinnes ioyned with obstinacie for of such sinnes and sinners hee had spoken in the

they may haue and yet too eagerly hunt after the world yea and be powred out also after filthie lucre no otherwise than Balaam was Now for the auoiding of this sinne let vs obserue three things which the Apostle admonisheth in the words First in that he saith they are powred out we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection carrying a man headlong to sinne euen against conscience as it did Balaam and causing him to powre out his heart vnto wickednes Achans couetousnes could not be curbed no not by Gods speciall commandement the wedge of gold and the Babylonish garmēt did so sway with him Ahab was sicke of couetousnes no physicke could recouer him but Naboths vineyard and life Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master and that after diuers admonitions Ananias and Saphira to saue but a little money make no bones of lying vnto the holy Ghost What is the cause of all treacheries and those most cruell murthers of fathers of mothers of seruants and strangers but the couetous heart set vpon the bootie saying to it selfe by this fact this house that land such a summe of money shall be mine which obiect in the eye putteth out all the light of religion reason and sometimes of nature it selfe Thus the heart is easily powred out vnto euill when as first it is possessed with couetousnes which Paul calleth the roote of all euill Secondly the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne seeing such a sinner is powred out and cast away by the deceit of it and indeede little hope is there of the repentance of a couetous man of whom Christ was bold to say that as easie it is for a Camell to goe thorough the eye of a needle as a rich man to enter into heauen the reason is because his couetous cares choke and hinder the word from taking place in his hart and so hee frustrateth all meanes of his saluation Againe he hath renounced the true God and set vp another god in his heart The Idols in our Church are defaced and destroyed by the Magistrate but the Diuell setteth vp Idols still in the hearts of men which ought to bee Gods temples euen Riches the god of greedie men Thirdly obserue that in Gods iust iudgement the couetous man is disappointed of his hope his wages are the wages of deceitfulnes for either he atchieueth not or retaineth not the things expected as in the former examples of Achan who for the wedge lost his life with it so neither Ahab himselfe nor his posteritie euer enioyed Naboths vineyard Iudas brought backe the thirtie peeces of siluer and hanged himselfe Ananias and Saphira desirous to keepe a part of their possession lost with the possession both their liues or else if hee retaine the bootie and get and keepe also wealth fraudulently gotten and heaped vp by oppression yet hauing the thing he hath not the vse of it his couetous heart keepeth the key of it and locketh it from his comfortable vse yea and be it that he haue some vse of it yet his gaine is small for which he loseth his soule Thou foole this night shal they fetch away thy soule Vse We are all hence admonished especially aged and rich persons to beware of this dangerous sinne It becommeth Saints not to haue couetousnes once named among them Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie and the worst it heareth of vs is scarse a smal dislike so as when wee speake of a wreched worldling we say he is an honest man but somewhat hard or worldly so as this sinne is in no disgrace among the most as it deserueth being both so odious vnto God and hurtfull vnto the sinner himselfe But let vs consider first that it easily draweth a man vnto perdition and enwrappeth him in the Diuels snare 1. Tim. 6.9 Those that will be rich fall into many temptations and snares Wheresoeuer it ruleth that man respecteth not commandement reason conscience no nor common honestie it selfe Secondly wee professe our selues to be members of Christ the sons and daughters of God now such a base sinne beseemeth not such an high profession for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still po●ing on earth and earthly things whose hearts and affections should be raised vp higher and taken vp with heauenly meditations vsing weanedly this world as though we vsed it not Thirdly Nature is contented with a little and is surfetted with abundance and yet grace is pleased with lesse and therefore if we haue food and raiment for vs and ours let vs bee there with contented 1. Tim. 6.8 Qu. But what shall we doe then doe not all men thus and may not wee seeke wealth as others doe Ans. The rule of the word must bee our direction herein and not the manner of the world and that aduiseth vs to make God our portion which lesson God himselfe taught Abraham Gen. 15.1 I am thy buckler and thy exceeding great reward Dauid had learned this lesson Psal. 16. The Lord is my portion This is done by setting our loue our ioy our principall care yea our hearts and affections vpon the Lord as men doe vpon their treasures By which meanes if riches increase our hearts shall not be set vpon them for they are not our portion and if we be pinched and pressed with aduersitie want or losses yet shall we not be oppressed for we want nothing but that we may well be without and haue not as yet lost any part of our portion Further in the phrase which the Apostle vseth They are powred away note a difference between the child of God and a wicked man when both of them are found in the same sinne but the one powreth out himselfe to wickednes giueth himselfe leaue to sin with full consent without restraint yea with greedines the other sinneth with consent but not full consent for being regenerate hee is not all flesh as the wicked man but partly flesh partly spirit and therefore partly willeth and consenteth to sin partly nilleth consenteth not he is not powred out without restraint as the other is but at length recouereth himselfe by repentance and obtaineth reconciliation with God Secondly we must beware of powring out our selues to wickednes but rather with Annah powre out our soules before the Lord in humble confession of sinne and petition for pardon that so the Lord may powre foorth his mercie vpon vs and shed his loue abroad in our hearts Thirdly we may not content our selues with a few or some good things for the hart may notwithstanding be powred foorth to sinne as

two things first who is a naturall man secondly that it is a sinne to be a naturall man for it is noted as a maine sinne in these seducers Touching the former a naturall man is he who liuing a naturall life is endued with a reasonable soule and is gouerned by nature reason and sense onely without grace or the spirit of God which may appeare first by the word naturall which signifieth such a man as in whom the best thing is nature and in whom there is nothing more excellent than his reasonable soule though corrupted Secondly by the exposition or rather opposition in the words wherein it is opposed vnto the spirit who is wanting vnto such a one to leade him in the way of a heauenly life Further that yet wee may know this matter the better there be three things to be found in a naturall man 1. He hath a bodie and soule vnited together in one person 2. In his soule he hath excellent powers and faculties as will vnderstanding affections 3. Hee hath all the ornaments of man yet so as without grace such as are strength of bodie and minde memorie knowledge of Arts and Sciences ciuill policie and vertues as Iustice Prudence Temperance discretion to discerne what is meete to bee done what not these are ornaments incident to corrupt nature seruing not to abolish but to restraine and bridle corruption and containe men in order for the preseruation of humane societie Now he that hath these three and nothing else is but a meere naturall man The second point is that it is a sin to be a naturall man Here it may bee asked how it commeth to passe that a naturall man because he is a naturall man offendeth God Ans. There bee two things in euery naturall man to bee distinguished first there is nature secondly the corruption of nature the former is from God the latter from mans fall which two may be indeede distinguished but cannot now be separated the one is not the other but the one is not without the other this corruption is that sinne which presseth vs down and hangeth so fast on Heb. 12.1 which hath corrupted the whole mā so as the whole frame of man that is his whole disposition and inclination is corrupted and euill from his youth Genes 8.21 his wisedome is enmitie to God that is euen the best thing that is or can be in the flesh is hateful to God Rom. 8.5 himselfe is dead in sinnes and trespasses Ephes. 2.1 hauing no more abilitie to mooue to any thing truly good than hath a dead man to bestirre himself in and about the actions of life For the cleerer beholding of this corruption of mans nature marke that there bee two degrees of it the former whereof is a want of that goodnes and righteousnes which at first was and now ought to be found in our nature The latter is a pronenesse and disposition vnto all euill which carrieth the heart on euery occasion thereunto this corruption must bee conceiued as an ocean sea sending out into euery channell and veine of the soule and whole man streames and floods of wickednes for looke into the principall powers of the soule ye shall neede to goe no further for the finding of this truth For first in the minde is such an impotencie as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5 Wee are not sufficient of our selues to thinke of any good but all our sufficiencie is of God 1. Cor. 2.15 The naturall mā perceiueth not the things of God which is most manifest thus first hee knoweth not God himselfe aright for although hee may know God as an infinite and eternall being or in some other attribute yet he cannot know him as a father to himselfe Secondly hee knoweth not neither conceiueth the corruption of his owne nature nor his sinnes originall and actuall in the staine and danger of them Thirdly he conceiueth not of the remedie of sinne the death of Christ but accounteth it foolishnes that life should be brought out of death Secondly as his mind is blind so a naturall mans will is rebellious and is not subiect vnto the will of God neither indeed can be Ioh. 6.44 No man can come to Christ vnlesse the Father draw him insinuating our withdrawing of our selues and resistance of his call vntill he turne vs make our wils of vnwilling willing wils to will that which is truly good whēce the Apostle saith that to will namely that which is truly good is not of our selues it is the gift of God Now hence wee may resolue that question why it is a sinne to bee a naturall man not because a man hath nature in him but because his whole nature is tainted with originall sinne Ob. The naturall man may pleade that he cannot helpe it hee was borne sinfull why then should he be blamed Ans. Rom. 5.12 In Adam we all sinned for when he eat the forbidden fruit we euen eat it in him are no lesse blame-worthie than he was Ob. But it will be said it is no reason that we should bee said to sin in him seeing then we were not Ans. Adam was a publike person representing all mankinde and euery particular person descēding from him and therefore what he did all and euery man did in him Euen as a Burgesse in the Parliament giuing his voyce and assent all the countrie or shire is said to giue their voices though they be absent and not present otherwise than in his person God then giuing a prohibition vnto Adam hee gaue it vnto all vs in him and threatning him he threatned vs and all mankinde this onely is the difference that hee being the roote or flocke and wee the branches arising from him hee sinned actually and we by relation and imputation If then the naturall man still pleade hee was no cause but was borne so the answere is cleere that himselfe is a cause although not in himselfe yet in Adam before he was borne he procured that he should be borne a naturall man Secondly it may be pleaded againe If I be a naturall man I am Gods creature as I am why then should I be blamed Ans. The former distinction betweene nature and corruption of nature must be here retained for by the former the naturall man is Gods creature and not in respect of the corruption of nature for this he created not as the other but suffred it to passe by generation from man to man for the execution of the punishment of the first sinne Quest. Why did not God stay this corruption in Adams person Ans. God could haue done it why he did it not the reason is neither knowne nor to be enquired a secret it is but yet a iust iudgement of God silently to bee with reuerence rested in and not with curiositie to be searched out Vse First some may hence gather if a man be iustly blamed for being only a naturall man and

who like dogs most blasphemously with blacke mouthes barke against their Creator affirming him to bee one of the great seducers of the world against whom that we may bee the better armed I will first propound one or two euident reasons and then answere their allegations The first argument Consider that whosoeuer haue taken vpon themselues to be called Gods the iust iudgement and vengeance of God hath befallen them and they haue been destroyed by the hand of God Adam and Eue because they would haue been but like God or as Gods were grieuously punished in themselues and all their posteritie Herod because hee was contented that the people should call him God the hand of God was instantly vpon him and the Angell of God smot him and hee was eaten vp of lice But Christ professed himselfe to bee God yea and disputed Ioh. 7. against the Pharisies that he was the Sonne of God and yet no harme befell him nay he proued manifestly by his doctrine and miracles by his death and glorious resurrection that he spoke true when he said he was God and the Sonne of God The second reason Christ wrought miracles which could not be done either by naturall or Satanicall power as to raise the dead to make them which were borne blind to see and these by a diuine and omnipotent power and not as an instrument but as an author of them and therfore he was true God Now if they alleadge here that wee haue no proofe hereof but out of the new Testament which they reject as they doe the other Scriptures I answer that many of the same things in effect are extant also euen in Heathen writers themselues Ob. But they alleage against the Diuinitie of Christ that Christ is inferiour vnto God Ioh. 14.18 The Father is greater than I 1. Cor. 11.3 God is the head of Christ as the man is the womans head and chap. 15.28 The Sonne shall be subiect vnto him that subdued all things vnder him But as none is aboue God so God is inferiour to none and therefore Christ is not God Ans. The two former places must bee vnderstood of Christ as hee is man and Mediatour which hindreth not but that as he is God he is equall to the Father The third place in 1. Cor. 15.28 must be thus vnderstood that the Son is made eternally subiect vnto the Father not as hee is God but in regard of his humanitie Secondly of his mysticall bodie that is the Church so as this subiection inferioritie of Christ is nothing else but a manifestation of the difference of Christ as hee is Man and as he is God and of the inferioritie of his Manhood to the Godhead which shall bee especially reuelled at the day of iudgement The second obiection Acts the 20.35 It is a more blessed thing to giue than to receiue but Christ receiueth wisedome life yea and his substance from his Father and so the Father is more blessed than he Ans. That place speaketh of such a receiuing as presupposeth want which is more miserable than to bee able to giue which argueth plentie and abundance but Christ receiueth not thus his substance wisedome and life for he neuer wanted them when he receiued them he had them and hauing them hee receiued them and both had and receiued them before all worlds and so that allegation is to no purpose The third obiection Christ is a Mediatour and prayeth vnto God and so hee is not God for nothing prayeth to it s●lfe Answ. Christ is directly a Mediatour to the Father the first person in Trinitie now because the person● haue all one nature and will therefore he is also Mediatour euen to himselfe as the second person as also to the holy Ghost Let vs bee still armed against these wicked ●ellbounds and detest their Satanicall delusions and such damnable doctrine● derogatorie to the honour of the Son of God The second point in this second reason is that Christ is wise This wisdome of Christ is a propertie common to him with the Father and holy Ghost wherby he perfectly knoweth all things as they are Concerning which remember these eight things ● first that this wisedome of Christ is of it selfe and hath the beginning from it selfe and not from any other for though he receiueth it from the Father yet it is all one with the Fathers and therefore it is not begotten nor proceedeth from any but is the fountains of all wisedom in the creatures mē or Angels Secondly we by our wisedom conceiue things by formes and app●rances presented to our mindes but Christ he knoweth all things by the things themselues and not by any representations thereof he needeth no helpe from the thing it selfe to conceiue of it as we doe Thirdly we know and conceiue of things by sense and discourse but Christ doth this by one simple act of ●nderstanding Fourthly this wisedome of God is all one with God himselfe for his wisedome is his substance In men and Angels it is not so but a qualitie distinct from their substances Fifthly this wisedome is infinite for hereby God knoweth both himselfe and all other things past present or to come things good and bad things that are and things which are not yea the very motions and thoughts of the heart Sixtly this is alwaies a certaine and infallible knowledge neuer coniecturall as ours is Seuenthly it is most perfect both because it doth not onely know some things but there is nothing which it knoweth not as also because nothing can be added vnto it nor detracted frō it in all which it differeth from ours Eighthly it is a distinct wisedome seeing God knoweth not in grosse and confusedly all things but distinguisheth euery particular thing and action euen as they are hee knoweth euery haire of our heads and the places thereof euery lighting of a sparrow vpon the ground The consideration of which points sheweth the admirable greatnes of this wisedome of Christ. The third point is that he is only wise Where is not excluded the wisedome of the Father and holy Ghost but all the wisedome of al creatures as Ioh. 17. This is life eternall to know thee the only God where the Sonne and holy Ghost may not bee excluded Ob. But some will say the creatures haue wisedome and so the Sonne is not only wise Ans. The wisedome of the creatures is but a created wisedome God is onely wise by a wisedome vncreated theirs is but an image and shadow of this Yea compared thereunto it is no wisedome at al so as still God may be said to be onely wise Vse 1. Seeing Christ is affirmed to be God note that his death although it was but momentarie and short in time yet it was of endlesse merit Quest. But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne Ans. The person that died being God the dignitie of the person counteruaileth the eternitie of the punishment so as