Unwillingnesse doth the like when it seems evil to us to serve God Josh. 24.14 15. when our works are dead works Hebr. 9.14 Deuteronomy 28.47 When men bear not their own fruit do not the duties of their own place calling and relations as when a King will offer sacrifice or a private person or woman will preach c. Confidence in the flesh marrs good actions when men trust to their own wits reason skill gifts and do not all in the Name and Strength of Jesus Christ Col. 3.17 Phil. 3.3 Inconstancy shames any good action when we are weary of well-doing or decline and go backwards our righteousnesse being as the morning-dew Quest. Can any thing we do be good when all our righteousnesses are as filthy rags Isa. 64.6 Ans. Our works in themselves are not good but by Gods indulgence assured unto us in the New Covenant they are where God 1. Accepts the will for the deed we do well when we desire and endeavour to do as well as we can 2. God beholds the work in Christ and through his intercession passes by the evil that cleaves to our best actions 3. God regards it as proceeding from his own spirit in us who causeth us to do good and works our works for us as in Ptayer Romanes 8.26 Mr. Byfield on Peter CHAP. III. Questions and Cases of Conscience about Adoption Quest. HOw many sorts of sons are there Answ. Foure 1. There is a son by eternal generation and so Christ is the Son of God 2. By Creation and so Adam and the Angels are the sons of God 3. By natural generation and so Cain was the son of Adam 4. By Adoption and so Moses was the son of Pharaohs daughter And thus God takes us out of the family of Hell to be his adopted sons Quest. How manifold is Adoption Answ. Twofold 1. External whereby the Lord takes a people by outward Covenant and Dispensation to be his sons and thus the Jewes were Gods first borne Exod. 4.22 and unto them did belong the Adoption Rom. 9.4 5. and hence their children were accounted sons as well as Saints and holy 1 Cor. 7.14 Ezek. 16.20 21. but many fall from this Adoption as the Jews did 2. Internal whereby the Lord out of everlasting love to particular persons in special takes them out of the family of Satan and by internal love and special account reckons them in the number of sons making them indeed sons as well as calling them so Isaac by special Promise was accounted for the seed Rom. 9.8 Quest. How manifold is this internal Adoption Answ. Twofold 1. Adoption begun 1 John 3.1 2. Now are we the sons of God to whom yet the Lord behaves himself for some time and for some special reasons as unto servants exercising them with many feares Gal. 4.1 2. because some spirits will not be the better for the love of their Father but the worse and therefore he is faine to keep an hard hand over them To others he behaves himself with more special respect enabling them with more boldnesse to cry Abba Father Rom. 8.15 16. who are more easily bent to his will by love Adoption perfected when we shall receive all the priviledges of sons not one excepted Rom. 8.23 where we are said to wait for the Adoption the Redemption of our bodies By the first we are sons but not seen and known to be such 1 John 3.1 2. By the second we shall be known before all the world to be so Quest. VVhat is the manner of Adoption begun here in this world Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son and our elder brother Hence when we are his sons in Christ he loves us with the same love as he doth his own son Hence the Lord accounts us sons Eph. 1.5 6. His love is not now towards us as to Adam his Son by Creation but in loving his own Son immediately hence he loves us adopts us and accounts us his children Quest. What are the benefits and comforts that flow to us from hence Answ. If we are sons then the Lord prizes and esteems us as sons yea the poorest weakest feeblest believer is more esteemed by God then all the world and the glory of it yea then all the Kings and great men in the world Isa. 43.4 5 6. not because they can deserve it but because he hath freely made them sons If sons then the Lord will certainly take care of us as of sons and that both for our outward and temporal estate that we shall want nothing that is good for us Mat. 6.31 32. and if at any time we fall into want and straits the Lord intends thereby our eternal good Hence come all Gods corrections Deut. 8.5 Heb. 12.8 If sons then he loves us as sons as a Father doth his son Indeed Israel may say My God hath forsaken and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord doth his children Yea he freely â—hose us to be his sons and therefore loves us notwithstanding all our sins Psal. 89.32 33. If he see Ephraim bemoaning his stubbornnesse as well as his sicknesse as Jer. 31.20 God cries out Is not he my Son If sons then are we heires and co-heires with Christ Rom. 8.17 sons by nature are all heires but all sons by Adoption are We are heires First of the Kingdome of glory 1 Pet. 1.4 5. Secondly of all this visible world 1 Cor. 3.22 not that we have it all in our own hand it would be too cumbersome for us but we have the use and comfort of it Thirdly we are heires of the Promise Heb. 11.9 and 6.17 whereby the Lord himself comes to be our inheritance and portion for ever If sons then we have and ever shall have the spirit of sons Rom. 8.15 16. And hereby 1. We shall be enabled to pray to God who before could not do it our mouthes being stopt with guilt 2. To cry Abba Father and this spirit witnesseth that we are sons of this Father 3. Hereby we are led and guided continually towards our last end whence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purifie us Hence our decay in grace leads us to growth at last Hence our feares and doubts serve to establish us at last Our wandrings from God for a time make us esteem more of the Presence and wayes of God at the last See Shepherds Sound Believer p. 277. God will bear with the infirmities of his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Quest. How may we know our Adoption Answ. By our resemblance of God as a natural childe is like his natural father Quest. But how may this be known Answ. 1. Examine the life of God in thee who naturally art dead in sin The breath of this life is heavenly thoughts
reparation therefore our Mediator must not look to procure for us a simple pardon without more ado but must be a propitiation for our sinnes and redeem us by his fine and ransome and so not only be the master of our requests to intreat the Lord for us but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety Rom. 3.25 1 John 2.2 and 4.10 Mat. 20.28 1 Tim. 2.6 Job 33.24 1 Joh. 2.1 Heb. 7.22 unto all the debt wherewith we any way stood chargeable Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf Answ. It was of a double debt the principal and the accessory Quest. What was the principal dâ—bt Answ. Obedience to Gods most holy Law which man was bound to pay as a perpetual tribute to his Creator though he had never sinned but being now by his own default become bankrupt he is not able to discharge in the least measure his Surety therefore being to satisfie in his stead none will be found fit to undertake such a payment but he who is both God and man Quest. Why must he be man Answ. First because man was the party that by the Articles of the first Covenant was tyed to this obedience and it was requisite that as by the disobedience of one man many were made sinners so by the obedience of one man should many be made righteous Rom. 5.19 Secondly if our Mediator were only God he could have performed no obedience the God-head being free from all manner of subjection Quest. Why must he be God Answ. Because if he were a bare man though he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himself amidst all the tentations of Satan and this wicked world he should have been subâ—ect to fall as they were or had he held out as the elect Angels did it must have been ascribed to the grace and favour of another whereas the giving of strict satisfaction to Gods justice was the thing required but now being God as well as man he by his own eternal spirit preserved himself without spot presenting a far more satisfactory obedience unto God then Adam could possibly have performed in his integrity Quest. How may that appear Answ. Besides the infinite difference that was betwixt both their persons which makes the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himself holy but what holinesse he had he received it from him that created him after his own image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himself had planted 1 Cor. 9.7 and of his own would all that have been which could be given to him 1 Chron. 29.14 16. But Christ did himself sanctifie that humane nature which he assumed John 17.19 and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender to his Father Secondly if Adam had done all things that were commanded him he must for all that have said I am an unprofitable servant I have not done that which was my duty to do Luke 17.10 whereas in the voluntary obedience which Christ subjected himself to the case stood far otherwise Indeed if we respect him in his humane nature his Father is greater then he John 14.28 and he is his Fathers servant Isa. 53.11 Mark 12.18 yet in that he most truly said that God was his Father John 5.18 the Jewes did rightly infer from thence that thereby he made himself equal with God and the Lord hath proclaimed him to be the man that is his fellow Zach. 13.7 Being therefore such a man and so highly borne by the priviledge of his birth-right he might have claimed an exemption from the ordinary service which all other men are tyed to and by being the Kings son he might have freed himself from the payment of that tribute which was to be exacted of strangers Matth. 17.25 26. when the Father brought this his first begotten into the world he said Let all the Angels of God worship him Heb. 1.6 and at that very instant wherein the Son advanced our nature into the highest pitch of dignity by admitting it into the unity of his sacred person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God Heb. 12.2 tyed to no other subjection then now he is or hereafter shall be when he shall have delivered up the Kingdom to God the Father For then also in regard of his assumed Nature he shall be subject unto him that hath put all things under him 1 Cor. 15.27 But he looking on the the things of others Phil. 2.4 5 7 8. he chose rather to come by a tedious way and wearisome journey to it not challenging the priviledge of a Son but taking upon him the form of a mean servant not serving as an honourable Commander in the Lords Host but as a common Souldier making himself of no reputation and emptying himself of his high dignity he humbled himself and became obedient unto death Phil. 2.7 being content all his life long to be made under the Law Gal. 4.4 Yea so far that as he was sent in the likensse of sinful flesh Rom. 8.3 so he disdained not to subject himself unto that Law which properly did concern sinful flesh and therefore though Circumcision was by right applicable only to such as were dead in their sins and the uncircumcision of their flesh Col. 2.11 13. yet he in whom there was no sin to be put off notwithstanding submitted himself there unto not only to testifie his communion with the Fathers of the Old Testament but also hereby to tender to his Father a bond signed with his own blood whereby he made himself in our behalf a debtor to the whole Law Gal. 5.3 Baptisme also pertained properly to such as were defiled and had need to have their sins washed away Act. 22.16 hence Matth. 3.6 Mar. 1.5 when many came to John Baptist Christ also came amongst the rest but the Baptist considering that he had need to be baptised of Christ and not Christ by him as altogether unfitting for that imaculate Lamb of God Yet did he as our Mediatour submit himself to that Ordinance of God also not only to testifie his communion with the Christians of the New Testament but especially because it became him thus to fulfill all righteousnesse Matt. 3.15 and so having fulfilled all righteousnesse which the meanest man was tyed to in the dayes of his pilgrimage which he needed not to have done if he had respected himself onely the works which he performed were truly superogatory which might be put upon
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
God and Mediatour it follows that Christ is a Mediatour to himself Answ. A Mediatour is so either properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others to himself As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a diverse respect Object But 1 Tim. 2.5 There is one God and one Mediatour the Man Christ. Hence it seemeth that Christ is Mediatour as man not as God-man Answ. The word man here is not taken in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea both Natures together So also Acts 20.28 Object If Christ as God-man be Mediatour then the Divine nature subsisting in the relation of the Son received the Office of Mediator and consequently something may be added to God but nothing can be added to God because he is perfection itself Answ. The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane Nature i. e. Christ received and sustained the Office of Mediatour not as God alone nor as man alone but as God-man the Divine Nature in respect of its voluntary dispensation the Humane Nature properly To the Divine Nature there is not any thing added only a relation but to the Humane Nature there is added a reall change Quest. What are the principal effects and consequents of the personal union in respects of Christ Manhood Answ. First the grace of eminency whereby the Manhood in respect of this personal union is exalted farre above all Creatures and now sitteth at the right hand of God Secondly Created habituall grace which Christ received out of measure Joh. 3.34 It was in him in his full latitude in four respects 1. In respect of its subject here it is to be found in its proper subject as light in the Sun 2. In respect of its nature there is in Christ all kind of grace 3. In respect of the intensenesse of it it s in him in the highest degree both negatively it could not be exceeded and positively none was equal to it 4. In regard of the effects that he might be fit to derive unto his members all that measure and fulness of Grace that becometh such an Head Grace in the Elect is the same in kind with that created Grace that is in Christ. Thirdly Created power which also is out of measure the power of working miracles was in Christ as man constantly and permanently after the manner of an habit not so in the Prophets and Apostles Yea the humanity of Christ besides its inherent power which exceeds also other creatures is also an instrument of the Divinity which is Omnipotent Hence Christ as man could and can do whatsoever he pleaseth either by his Inherent power or as an instrument of the Divinity Hence he received that compleat authority of executing all power both in heaven and earth Matth. 28.18 Fourthly Created knowledge Knowledge in Christ is either increated which is in him as God whereby he knoweth all things Joh. 2.25 or created which is in him as man and is of three sorts Beatificall Infused and Experimentall 1. Beatificall knowledge is called the knowledge of vision whereby he doth not only see God face to face as the rest of the Saints do but sees also the Manhood in personal union with the God-head the knowledge of the blessed and the torment of the cursed of it Joh. 1.18 its principle is the perfect understanding of the manhood Its medium the light of glory 2. Infused whereby he knows all things that can be known by the concreated abilities of Angels or men Of it Isa 11.2 It s principle is an habit infused by God Its medium the light of grace 3. Experimentall whereby he knows all things that can be known by practice and rational observation of events of it Luk. 2.25 It s principle the faculty of reason Its medium personal experience Heb. 5.6 and observation of reiterated events by the light of reason Christs beatifical knowledge admits not of increase in respect either of the habit or act His infused knowledge admitted not of increase in respect of habit though it might in respect of the act His experimental knowledge seems to have admitted increase both in respect of the habit and act Hee grew in wisdome as in stature Luke 20.40 52. Fifthly The right of Divine Adoration Heb. 1.6 Rev. 5.8 Yet we are not to worship with Divine worship the Man-hood as considered in itself but as being personally united to the God-head we worship him as God-man Sixthly Communication of properties which is a manner of speech whence that that is proper to either nature is not only verbally but really predicated of the person consisting of or subsisting in both natures Seventhly Capablenesse of the Office of a Mediatour Quest. What is the state wherein the Lord Jesus executed the Office of Mediatorship Answ. Either the state of Humiliation or Exaltation The estate of Humiliation continued from the time of his Incarnation to his resurrection The estate of Exaltation began at his Resurrection and continues for ever Quest. What are the degrees of his Exaltation Answ. His resurrection opposite to his death His ascention into heaven opposite to his descention into the grave his sitting at the right hand of the Majesty of God i. e. in a state of glory next to the glory of God himself opposite to the continuing in the grave Quest. What is Christ thus in glory now doing Answ. Executing his Mediatory Office not in a condition of humiliation as when here but in a manner suitable to his state of glory Quest. How doth he now execute the Prophetical part of his Office Answ. By sending forth the Ministery giving gifts and making the improvement thereof effectual for the calling home and building up his Elect Matth. 28.18 c. Ephes. 4.11 c. Quest. How doth he execute the Priestly part of his Office Answ. First By appearing in the presence of God for us Heb. 9 24. Secondly By continual presenting to the Father the satisfaction and merit of his perfect obedience performed by him in his state of humiliation for us Rom. 8.34 Hâ—b 7.25 Thirâ—ly By manifesting his constant will and desire that this his satisfactory and meritorious obedience should be accepted of the Father for us 1 Joh. 2.1 Fourthly By declaring it to be his constant will and desire that the benefit thereof should be effectually applyed to us Heb. 7.25 and 10.10 Note Some hold that Châ—ist still in heaven as man doth pray to God the Father properly and formally in respect of his Church whence say they he is called an Advocate with the Father and is said still to make intercession for us yet not that he prayeth in so servile and humble a manner as
To manifest Gods love and our election Heb. 12.6 8. Eightly To make us partakers of his holiness and to bring forth the quiet fruits of righteousness Heb. 12.8 9. See practice of Christianity Quest. Are not all afflictions evil in their own nature Answ. Yes and so the Lord stills them Isa. 45.7 Amos. 3.9 Secondly They are of a contagious nature spreading their poison and making those things evil which are good in themselves Hencâ— Prov. 15.15 All the days of the afflicted are evil and Genesis 47.9 Few and evill are the days of my Pilgrimage c. Thirdly They are in their own nature punishments of sin fruits of Gods displeasure harbingers of death the First beginnings of everlasting torments and enemies to our joy peace and comfort Fourthly sense shews that they are evill For afflictions are the mother and nurâ—es of smart and sorrow terrible in their very sound fearful to look upon bitter to tast painful to our feeling and they torment us whilst they touch us Hence affliction and mourning are joyned together Lam. 3.19 Fifthly They bring forth evil fruit unless grace alter their nature For wicked men the more they are afflicted the more they hate God despair of his mercy murmure at his providence and use all unlawfull means to ease themselves Quest. Are afflictions then simply and absolutely evil Answ. No for thus sin is only evil but they are of an indifferent nature Quest. How then come they to be good Answ. First In respect of the cheif efficient or author whence they come they are good either as they are punishments inflicted by a righteous Judge or chastisements coming from the hand of a merciful Father Secondly Because they have had for their subject the cheif goodness even Christ God and man who whilest he lived in the world was exceedingly afflicted whose pure nature could not admit of any thing that was simply evil in its nature Thirdly As they help us to come to the cheif goodness For God hath ordained them as means to further his elect in attaining to salvation Rom. 8.29 1 Thes. 3.3 Fourthly As they are means to draw us nearer to God by true repentance and fervent Prayer Mat. 7.14 Act. 14.22 Quest. What rules are we to observe in preparing our selves unto the conflict with afflictions Answ. First We must hear read and study the word of God For First It s a speciall means to comfort and uphold us in our troubles without which we cannot stand Ps. 119.92 Secondly It s the sword of the spirit whereby we may defend our selves and repel the fury of our spritual enemies and get the victory over them in the day of battel It s our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict It s our Card and Compass to direct us through this Sea of miseries to our Haven of happiness our light to guide us in this hard passage and our thread to lead us through the Laborinth of troubles It s our quickner when we are wounded Psal. 119.25 50. It s our joy in all our sorrows v. 143. and it s our cheif comforter in all our miseries 2. We must be frequent and fervent in Prayer acknowledging our sins that all our affections are justly infflicted upon us beging pardon for Christs sake and the removall of our afflictions or that if he please to continue them that he will arme us with faith and patience that we may meekly beare them come more pure and approved out of this fiery furnace and brought nearer unto God both in respect of the illumination of our mind and the reformation of our lives and then God will forgive us Prov. 28.13 1 John 1.9 Thirdly In our prosperity we must labour diligently in the moderating and and mortifiing our inordinate affections and unruly passions that we may bring them in subjection to the good will of God and make them serviceable to holy reason Especially we must mortifie the passions of Fear which doth much aggravate the weight of misery and is oft more intollerable then the evil suffered both as it deformes the minde of resolution and as it anticipates the griefs before they come Yea many times such as are only faigned in the imagination never befall us We must also in our prosperity limit our hopes for the further they are extended the more are we directed when they faile us and commonly when there have been no bounds to our expectation there will be no measure in impatiency when things so much desired and expected answer not our hopes The like may be said of immoderate desires after earthly things inordinate lusting after superfluities which will set us on the rack of discontent when they are not satified making lesser comforts great crosses and the lightest afflictions intollerable burdens So in prosperity we should exercise our selves in mortifiing rash anger for if a man be froward when he is pleased in his desires he will be stark mad when he is crossed c. So also we should subdue pride which is the nurce of impatiency c. Fourthly we must not fain unto our selves afflictions in our conceit and imagination laying crosses upon our selves by a false opinion when God lays none upon us Many through conceit become wretched before their time and are onely miserable because they are so in their imagination Thus some torment themselves because they have not the upper hand at meetings respect and observance from their Inferiors Commendations and applause for their good parts Others grievously afflicts themselves because they have lost part of their superfluities Yea so powerfull is opinion in producing these effects that not only a false apprehension causeth a true affliction but it is able also to turn comforts into Crosses benefits into miseries and that which this mans opinion makes his Hell another mans opposite conceit would make his Heaven and happiness Fifthly We must not by feare anticipate afflictions making our selves miserable before our time Thus some are more tormented with the feare of evils than with the evils that they fear and suffer longer and greater sorrows with the expectation of their miseries before they come then they doe after they are come and lie upon them Thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities as though they were already overtaken by them whereas it may be they will never happen So in the time of Pestilence and warre and decay of trading c. Sixthly With wise and Christian providence we must forsee crosses and in the time of peace and prosperity continually expect when we shall be called forth to encounter with afflictions that so we may be the better armed for the conflict For though we are not with a cowardly apprehension to torment ourselves with crosses before they come yet must we wisely forsee them that we may prevent those that may be lawfully avoided and with patience beare those which will
1 Kings 21.23 24. Psalme 79.3 3. It s a great deformity for a corps to lie above ground therefore children who are most bound to cover their parents deformity are in this respect bound to bury them Secondly children must have respect to the credit of their deceased parents and that especially in three things 1. In paying their just debts so far as they can when their goods or lands come to their hands Psal. 37.21 2. In suppressing evil reports of their parents as much as they can For Matth. 7.2 3. In imitating their parents good example So 1 Kings 3.3 2 King 22.2 1 Kings 15.11 Quest. After what manner must children perform all these duties to their Parents Answ. First for conscience-sake Rom. 13.5 〈◊〉 3.20 1 Pet. 2.13 Secondly in sincerity Col. 3.23 Thirdly cheerfully and with a ready mind 2 Cor. 9.7 Fourthly Reverendly as to them that bear the image of God Fifthly so as yet not to sin against God It must be in the fear of God Sixthly Constantly or else they loose their reward Quest. Must equal respect be shewed to both parents Answ. Yea the Law mentions both father and mother So Gen. 28.7 and Solomon 1. Because both parents under God are alike means of their childrens being 2. The care and pains of both is very great Object The wife is subject to the husband therefore ought a child to prefer his father before his mother Answ. Though there be a difference betwixt them in relation of one to another yet in relation to their children they are both as one and have alike authority over them Quest. What if one commands what the other forbids Answ. The thing commanded or forbidden must be observed If it be about a thing simply good or evil then the parent that would have what is good to be done and what is evil to be forborn must be obeyed though it be the mother but if it be a thing indifferent then the father is to be obeyed yet no contempt must be shewd to the mother therein Quest. Whether do children owe subjection to step-fathers and mothers and to fathers and mothers in Law Answ. Yea as to those that are in the place of natural parents So did Moses Exod. 18.7 and Ruth chap. 1.16 17. and 2.22 and Christ Luke 2.51 and that 1. Because the marriage bond makes them one flesh with our natural parents 2. The Law makes it incest for a man to lie with his stepmother Lev. 18.8 17. therefore they are in the roome of natural parents and so to be honoured 3. It s a great honour which a child doth to his natural father or mother to respect such as they have made one flesh with themselves Object Nature cannot so well brook a step-parent as a natural parent Answ. First if not so well yet we must not depise them Secondly conscience and religion should alter corrupt nature Object Step-parents seldome care for their husbands or wives former children Answ. First God teaches not only to be subject to the good and gentle but also to the froward 1 Pet. 2.18 and not to be overcome of evil but to overcome evil with good Rom. 12.21 Secondly the Scriptures reckons such as rise up against their parents in Law amongst such as rise up against their natural parents Mic. 7.6 Quest. Must children be subject to Guardians and Tutors Answ. Yea for the Apostle faith that they are under them Gal. â—4 2 So Esther ch 2.20 and Elisha 2 King 2.15 c. and 6.1 Quest. What arguments may move Children to obey their parents Answ. First they are commanded to obey them in the Lord i. e. because parents are to the children in the Lords stead Liberis suis pater est vice Dei Greg. Nazian they bear Gods image and children in obeying them obey God Secondly it is right Col. 6.1 which implies three things 1. It s agreeable to all Laws of God Nature Nations 2. The place of parents requires so much For right requires that every one should have his due 3. Parents deserve so much so that its done by way of recompence Thirdly it s well pleasing to the Lord Col. 3.20 and he will reward it Gen. 31.7 c. 42. contrary 1 Sam. 2.34 2 Sam. 18.9 1 King 2.25 Fourthly its Gods charge to them Honour thy father and thy mother It s a perpetual and general Law Quest. What if children be grown to years and not under their parents government Answ. This may cause some difference yet so long as a child hath a parent he owes honour to him as we see in Joseph though married and a great man Gen. 47.12 and 48.12 and 50.5 and in Solomon 1 King 2.19 Fifthly because of Gods promise made to such obedient children that thy days may be long in the land c. Dr. Gouge Household duties Quest. Whether are many children a blessing Answ. Yea so saith David Psal. 127.5 and 128.3 6. Hence Ruth 4.11 Quest. Whether may parents make void a contract secretly made by their children without or against their consent Answ. The Scriptures gives them authority either to ratifie such contracts or to make them void Numb 30.6 the father may make void a vow of his child in matters pertaining to Gods worship much more a matrimonial promise If a young man defloure a maid in equity he is to be compelled to marry her Deut. 22.28 yet by Gods Law it may not be without the fathers consent Exod. 22.17 Quest. Whether is a marriage made without or against the parents consent valid or no Answ. It may be valid in the courts of men according to humane lawes and therefore the issue of such is free from bastardy yet it s not a divine or spiritual conjunction or marriage being flatly against Gods precept Deut. 7.3 Exod. 34.16 1 Cor. 7.38 Mr. Perk. upon Gal. Quest. What rules are parents to observe in giving names to their children Answ. First they should give them such names as may put them in minde of some good duty Paul could never hear or remember his new name but he was thereby put in mind of his new office and duty which he was to perform amongst the Gentiles Secondly as much as may be these names must be given in the natural language Thus the Hebrews gave fit names in Hebrew The Greeks in Greek as Timothy c. Act. 26.1 the Latines in Latine as Tertius Quartus Rom. 16.22 23. Thirdly we must neither be too curious nor too carelesse in giving names to our children Quest. Who are too curious Answ. Such as give them names above the nature of men Some drawing too neer the Deity it self as Emanuel and the Jesuites Some of Angels as Gabriel Michael c. Some of vertues as Grace Faith Mercy Patience c. Quest. Who are too carelesse Answ. Such as name their children with Heathenish names as Hector Achilles Hanibal Julius Caesar c. as if they would have them prove like them Sometimes they give them names of things
one that must undertake this Mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of mankind by meanes of that relation which the second Person the Mediatour did beare unto his Father For if the fulnesse of the Godhead should thus have dwelt in any humane Person there should then a fourth Person have been necessarily added to the Godhead and if any of the three Persons besides the second had been borne of a woman there should have been two Sons in the Trinity whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so there is no alteration at all made in the relations of the Persons of the Trinity Again in respect of us God sent his own Son made of a woman that we might receive the Adoption of sons Gal. 4.4 5 7. and if a son then an heire of God through Christ intimating thereby that what relation Christ hath to God by nature we being found in him have the same by grace John 1.14 and 3.16 with John 1.12 For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren Rom. 8.29 yet in him and for him the rest likewise by the grace of Adoption are all of them accounted as first-borne Exod. 4.22 23. Heb. 12.23 Rom. 8.17 Quest. VVhat is the Nature assumed by the Son of God Answ. The seed of Abraham Heb. 2.16 the seed of David Rom. 1.3 the seed of the woman Gen. 3.15 the Word the second Person of the Trinity being made flesh 1 John 5.7 Neither did he take the substance of our nature only but also all the properties and the qualities thereof yea he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature and was compassed with the like infirmities being in all things made like unto his brethren Acts 14.15 Heb. 5.7 2 Cor. 13.4 Heb. 2.17 18. and 4.15 yet as he took upon him not an humane person but an humane nature so it was not requisite that he should take upon him any personal infirmities as madnesse blindnesse lamenesse and particular diseases which are incident to some only but those alone which do accompany the whole nature of mankind as hunger thirst wearinesse grief pain and mortality Quest. What is further considerable about Christ Answ. That as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must be borne of a pure Virgin without the help of man Jer. 31.22 and this was requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every father becomes an Adam to his children conveying the corruption of his nature to all whom he begets Rom. 5.12 but he being made of man but not by man and so becoming the immediate fruit of the womb and not of the loynes must necessarily be acknowledged that holy thing Luke 1.35 the Virgin was but the passive and material principle of which that precious flesh was made and the Holy Ghost the Agent and Efficient yet cannot the man Christ Jesus be thereby made the son of his own Spirit because fathers beget their children out of their own substance but the Holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of the Lord Luke 1.38 48. whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his Person that which before he was not and yet without change for so must God still be remaining that which he was whereby it came to passe that this holy thing which was borne of her was in truth called the Son of God Luke 1.35 which wonderful connexion of two so infinitely differing natures in the unity of one person how it was there effected is above our shallow capacities yea the Angels stoop and desire to look into it 1 Pet. 1.12 This we may safely say that as the distinction of the persons in the Holy Trinity hinders not the unity of the nature of the Godhead though every person holds intirely his own incommunicable property so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person although each nature remaineth entire in it self and retaineth the properties agreeing thereto without any conversion composition commixtion or confusion Quest. What is further considerable about Christ Answ. That as there is one God so there is one Mediatour between God and man even the man Christ Jesus c. 1 Tim. 2.5 6. and in discharge of this his Office he being the only fit Umpire to take up the controversie between God and man he was to lay his hand as well upon God the party so highly offended as upon man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised Heb. 5.1 and 2.17 Quest. What are the parts of his Priestly Office Answ. Satisfaction and Intercession the former whereof gives contentment to Gods Justice the latter soliciteth his mercy for the application of this benefit to Gods children in particular whereby it comes to passe that God in shewing mercy upon whom he will shew mercy is yet for his Justice no loser Rom. 3.26 By vertue of his Intercession he appears in the Presence of God for us and maketh request for us Heb. 9.24 and 7.25 Rom. 8.34 Heb. 4.14 15. and he must be such a sutor as taketh our case to heart Hence Heb. 2.17 he must be made like his brethren c. In which respect as it was needful he should partake with our flesh and blood that he might be tenderly affected to his brethren So likewise for the obtaining of so great a suit it behoved that he should be most dear to God his Father and have so great an interest in him as he might always be sure to be heard in his request John 11.42 and therefore he must be his beloved son Matth. 3.17 so then it was fit our intetcessor should be man like our selves that we may come boldly to him Heb. 4.16 It was fit also he should be God that he might go boldly to the Father without any way disparaging of him as being his fellow and equal Zach. 13.7 Phil. 2.7 Quest. Why must Christ be a propitiation for our sins Answ. Such was Gods love to Justice and hatred to sin that he would not have his justice swallowed up with mercy nor sin pardoned without making a fit
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves Secondly the precious esteem and account that God hath of them they are his treasure his Jewels Mal. 3.17 A peculiar people and his heart is upon them Thirdly it implies a more peculiar care of them then of all the world besides for they are said to be given to Christ out of the world that he may keep them Indeed God is a preserver of all Job 7.20 Psal. 36.6 but he hath a gracious presence with his children which is not from his infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs power which is omnipotent John 10.29.30 Their life is hid with Christ in God Collos. 3.2 and they have a Crown laid up in Heaven 2. His fidelity and immutability He is the Amen the Alpha and Omega the same yesterday to day and for ever Heb. 13.8 3. His love and compassion which quickens both power and fidelity and sets all on work when we were enemies he died for us Rom. 5.10 How much more being reconciled will he care for us which is far lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe Fifthly it implies a strong tie and obligation upon Christ to keep them For they are given him as sheep to the Shepherd And he by one oblation hath at once for ever perfected the godly Heb. 10.14 Quest. What doth the phrase imply where Christ is said to be sent into the world Joh. 17.18 Ans. First That though the three Persons in the Trinity are equal in nature and dignity yet the Scripture represents to us an order in their operations to us ward especially in the work of our redemption so the Father is said to send Joh. 17.2 Gal. 4.4.1 Joh. 4.9 The Son is said to be sent to be the person that shall procure our redemption the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us Joh. 14.16 and 16.7 Secondly This sending of Christ doth not relate to him as the second person for so he is not sent but begotten but as he is Mediatour as God and man and denotes his Incarnation with the discharge of all those duties which thereby he undertook Thirdly It signifies the authoritative mission and calling him to that work Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore he often calls it the command he had from the Father implying that if he did not accomplish all for which he was sent he should be guilty of unfaithfulness and disobedience Seventhly Yet we are not to think that this is done against Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes which is the sending most spoken of in Scripture 2. There is a sending as a Prophet to teach and guide his Church So Joh. 17.18 and he doth not teach only externally but internally by giving a seeing eye and understanding heart Quest. What necessity was there of Christ to be thus sent Answ. First Had not the Father thus sent Christ into the world there had been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that it was his only begotten Son that he sent the greatest gift that he could give Thirdly Christ mission is the original and root of all the Churches mission that is As the Father hath sent me so I send you Joh. 20.21 For Christ being sent is thereby made the head of his Church as Church power is seated in him as the original and therefore all the missions of Church Officers now is reduced to this as the Fountain of all therefore they are called the Ministers of Christ the Ambassadors of Christ they administer all in his name and every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every Priest was to expiate sin by sacrifices now because God would have burnt offerrings no longer neither could the blood of Rams c. purge away sin therefore Christ came to make an attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences Thirdly This Priestly Office of Christ is not only in the oblation of his body but also in his prayers for us For so did the Priests under the Law and Christs prayers for us are of two sorts 1. Whilst he was on earth he prayed for us Joh. 17. 2. Now he is in heaven he
natures by grace and as Christ was sanctified so also doth he sanctifie us he sanctified himself for this end and of his fulnesse we all receive Joh. 1.16 So 2 Cor. 3.18 and 4.6 For he made himself a sacrifice not onely to remove the guilt of sin but to subdue it to make us holy as well as happy Quest. How came Christ being God to pray to the Father For by this the Arians and Socinians would prove him not to be God For say they why should he pray that could do what he pleased Answ. Christ though God yet as man he did pray to the Father and that for these Reasons 1. Because as man he was not omnipotent and so his humane will was not able to accomplish what he desired in which respect it was that as man he prayed 2. Christ as man was subject to the Law of God and so was bound to give that service and religious worship to God which the Law required and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to So was his baptisme Mat. 3.15 3. Though all things were due to him yet by the ordination of God he could not partake of them but by prayer Ask of me and I will give thee the Heathen for thy inheritance c. Psal. 2.8 Prayer is appointed both to Christ and us as the medium whereby Gods purpose is brought to passe 4. Christ prayed upon the same ground as he gave thanks He praised God as the Father of such mercies as his soule was affected with and so he prayed to God for such things as he had not yet the full accomplishment of 5. Christ prayed for our example that we should imitate him Quest. What then is the difference between Christs prayer and ours Answ. First if we speak absolutely of Christ as a person so he needed not to pray For so being God as well as man he could have done all things the humane nature desired without any humble supplication to the Father but it s otherwise with us Secondly neither did Christ pray for any spiritual gracious mercies which are the chiefest matter of our prayers because such things imply a sinful imperfection in the subject Thirdly neither did Christ use prayer as a meanes to quicken and excite his heart to make it more heavenly and zealous as we doe Fourthly all that he could pray for was in reference to his body and the further glorification of that he having taken our infirmities upon him It s not so with us Quest. Isa. 53.3 It s said that Christ had no form or comlinesse Is this so Answ. First To God he was altogether desirable the only beloved and comely in his sight and without whose grace none is beauteous in Gods eye Psal. 11.7 Secondly He had forme and comeliness to the admiration of the good Angels which made them cry Holy holy holy when they beheld the Majesty of his beauty Thirdly The Divels spied a beauty in him when they acknowledged him to be the Son of the high God Luke 8.28 Fourthly Believers who are the most clear-sighted in the world acknowledge that he is altogether the faire and the chiefest of ten thousand Cant. 5.10 16. and 7.6 Fifthly The eyes of unbelievers will one day be opened to see his beauty either in their conversion when their carnal eye is made spiritual as we see in Pâ—ul Nichodemus c. or in the day of judgement 2 Thes. 1.10 when he shall appear in glory Quest. Whether was Christ in his face and outward feature beautiful as Psal. 45.2 thou art fairer then the children of men Answ. That Text speaks not of his outward beauty but of his inward and spiritual beauty by reason of his wisdom holiness righteousnesse meeknesse c. yet it s very probable that in his body he had much comlinesse For these reasons 1. The Jews never twitted him with any corporal deformity which they would out of malice have done if he had had any deformity 2. He was not subject to any miscarriages in his conception or birth whence weaknesse and deformities ensue 3. He was not subject to diseases which come by sin and often deface the beauty of the body nor to any intemperance in life which spoiles the comlinesse and colour Indeed Christ took some universal infirmities of man as hunger thirst mortality c. but he took no particular infirmities of blindnesse lamenesse c He that was perfect God was made also perfect man Some think and that very probably that the first and second Adam were as comly and well featured in body as ever any in the world being both formed without sin and without man and being more immediately compleated and perfected by God Quest. How and why should God hide his face from his Son seeing he loved him alwayes and when he cryed out that he was forsaken did he cease to be God or to be in God Answ. God did not hide his face from him as he was his Son but as he was our surety in the room of sinners He hid not his face from Christ as man but as a Mediatour Again it was not the Godheads forsaking Christ according to Essence but according to sence It was not a totall absolute and final forsaking but only partial and for a short time Calverts mel Caeli Quest. What are the parts of Christs Office Answ. That he is a Prophet a Priest and a King Christ revealed and revealeth to the Elect the whole counsel of God as a Prophet He procured and procureth for them all the good therein revealed as a Priest what he revealed as a Prophet and procured as a Priest but as yet is unaplyed he applyed and applyeth as a King Quest. Why are the parts of his Office mentioned in this order Answ. First in respect of man whose ignorance is healed by him as a Prophet his alienation as a Priest his impotencie to subjection as a King Secondly In respect of the manner of the actuall dispensation of salvation made known by him as a Prophet procured by him as a Priest applyed by him as a King Thirdly In respect of the manner of the execution of his Office He taught as a Prophet He suffered as a Priest He entered into Heaven as a King Quest. How is Christ a Mediatour Answ. He is a Mediatour of our Salvation but not of our Election Quest. Doth it not imply inferiority to be a Mediatour Answ. Christ in respect of the Divine Nature is equal with God Phil. 2.6 but in respect of his Office and the humane nature both which the word Christ precisely taken holdeth out to us he is inferiour to the Father Joh. 14.28 Object Christ being both God and Mediatour which is an Office implying inferiority it follows from hence that Christ is inferiour to himself Answ. Christ as Mediatour is inferiour to himself as God inequality in respect of Office consisteth with equality in respect of Nature and Persons Object Christ being both
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their