reprobateth some sinners Rom. 9.18 1 Thes. 5.9 This is also from eternity Jud. 4. and many are passed by and reprobated Mat. 20.16 The things whereof men are reprobate are true faith 2 Tim. 3.6 true sanctification Tit. 1.16 eternall life Act. 13.38 compared with 1 Thes. 5.9 Jud. 4. The cause of punishing the wicked is their sinne for justice must needs respect the innocency or guilt of the creature The end of reprobation is properly Gods glory Prov. 16.14 The perdition of the Reprobate is also the end but by accident unchangeable also is the decree of God Thus much of Election and reprobation Wee are redeemed by Jesus Christ Gen. 3.15 Gen. 22.18 Gal. 3.16 3.13 Rom. 16.20 In Christ two things are to be considered 1 his person 2 his office In his person are to be considered two natures divine and humane Rom. 9.5 with 1 Tim. 2.5 and Mat. 1.13 Christs divine nature is the same essence with the Father and the Holy Ghost from eternity Rom. 9.5 1 Joh. 5.20 Heb. 1.10 from Psal. 102.25 Our Redeemer was to be God because the greatnesse of the evill wherewith men were possessed could not be taken away but by God himselfe for Gods wrath being infinite could not by any creature which is finite be overcome He also that must be our Mediator must know us and all our estate wants thoughts desires which no creature can doe Christs humane nature is of the same essence and substance with the sonnes of Adam 1 Tim. 2.5 Heb. 2.14 It could not stand with Gods justice to punish Christ for our sinnes if he had not our nature neither could it have beene satisfactory for us if it had not beene done by a man The union of these two natures the Godhead and the manhood to make one person and mediator Jesus Christ is the great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 The manner of union of these two natures is extraordinary and therefore hath a peculiar name of Person or hypostaticall union and it was by the Godhead assuming the manhood as is shewn He. 2.16 This humane nature was to be particularly of the seed of Abraham Gen. 22.18 of David Ps. 132 11. Act. 2.30 of the virgin Mary Esay 7. Mat. 1.23 to fulfull the promises and to have right to the kingdome of Israel and to be free from originall sinne which is in ordinary generation the nature seed or blood of the woman was sanctified and formed by the Spirit of God and thereof Christs flesh created Christ had the same time degrees and progresse for his formation as other children have Luk. 1.26 36 39 56. and 2.4 5 6. when the forming of humane nature was absolute so as there was the matter and forme of a man then was the Godhead of Christ united thereto by a mysticall and incomprehensible union Luk. 1. Col. 2.9 The union is most neere and indissoluble that Christ from thenceforth for ever continueth God and man in the unity of one person The union of natures is not a confounding of them or of their properties for the Godhead remaineth infinite invisible incomprehensible the body finite visible locall Act. 3.21 1 Cor. 15.26 27 28. By this union ariseth the dignity of Christs person above men and Angels that hee is next to God or the Godhead it selfe such is the grace of eminencie by the joyning of these two natures Act. 20.28 By this union Christs humane nature purchaseth habituall grace as knowledge wisedome holinesse such as a creature cannot have Mark 13.32 This gradation sheweth Christ as man to have greater knowledge than men or Angels From this union is given unto Christ the highest power of office as to be head of the Church In respect of this union the whole person of Christ is worshipped though the direct object of worship is the Godhead onely Heb. 1.6 Mat. 4.10 From this union ariseth a communion both of the names and titles and operations so as these two natures conjoyned and distinguished are called one Christ Lord Head Mediator King Priest Justice Wisedome In every work the operations of the Godhead are Christs operations as equall with the Father which giveth an infinite worth and most perfect force together with the operation of the manhood unto the worke of mediation Act. 20.28 Heb. 9.14 From this union also ariseth figurative and unproper speeches as when things common to the whole person are attributed to one of the natures There is one mediator betweene God and man the man Jesus Christ whereas Christ is Mediator as God and man As also when things proper to one nature is given to another as in Act. 20.28 The Church of God which hee hath purchased with his blood yet blood is proper to man and not God Luk. 24.39 Hitherto of Christs person now of his office under which name the proper accidents and effects of Christs person be contained In generall it is to be Mediator between God and man 1 Tim. 2.5 Without a Mediator man could not be reconciled unto God nor saved from his wrath because it was the good pleasure of God by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things in earth and the things in heaven Col. 1.19 20. And because the Majesty of God was offended by sinne and could not passe it over without punishment Rom. 3.5 6. Christs Mediatorship containeth all the office and functions and operations which hee performed for mans Redemption By prophesie first decerning the cause betweene the parties differing as an arbitrator Secondly relation of covenants and conditions on both parties as a messenger By Priesthood thirdly the request or intercession for the offending party Fourthly payment or satisfaction to the party offended Fifthly effectuall application of the satisfaction By kingdome sixthly by defence and conservation of the parties satisfied for from all their enemies and so sanctification and restauration of Gods Image The office of Mediator requireth both divine and humane nature in one person God the Father ordained Christ to be the Mediator before the foundation of the world 1 Pet. 1.20 Heb. 5.4 5. God continually conserveth Christ in the office of Mediation Esay 49.8 Christs Mediatorship is eternall and everlasting Heb. 7.21 Psal. 45.6 In respect of this office our Mediator is called Christ Jesus a Saviour that is anointed of God for the Father continually and perfectly filleth his humanity with plenty of grace sufficient every moment to performe the worke Psal. 48.8 This anointing comprehendeth collation of gifts unto the humane nature and ordination to office in respect of both natures it is the person of Christ God and man that is Mediator Heb. 9. and not one nature onely either Godhead or manhood In the administration of this office though Christs whole person do things yet must wee distinguish of the worke or the action or effecting
of the worke for every worke of our Mediator is one as his person is one but distinct actions concurre one of the Godhead another of the manhood as the body and the soule concurre in many workes as for example Christ offering himselfe for a sacrifice to God was a worke and a function of his office common to both natures but to accomplish this worke there concurres a diverse operation one of the Godhead another of the manhood for the manhood suffered the punishment for our sinnes and the Godhead offered it up a most worthy satisfaction to the Father Heb. 9.14 The blood of Christ that was the manhood which through the eternall Spirit that was the Godhead offered himselfe Hitherto of Christs office in generall now to the severall parts or branches The parts or branches of Christs office are three 1 Prophesie 2 Priesthood 3 Kingdome Christs Propheticall office is a function of his person whereby he teacheth and informeth his Church Joh. 1.18 Act. 3.22 Deut. 18.18 Act. 7.37 and of this office he is called the Word Joh. 1.1 In this worke of mediation is to be considered 1 what hee doth in respect of God 2 in respect of us In respect of God Christ the Mediator goeth up into Heaven Joh. 3.18 to receive the lively oracles of life and speak things as the Father taught him Joh. 8.28 In respect of men he came downe from Heaven Joh. 6.38 to teach the doctrine of the Father which sent him Joh. 7.16 And to give unto his Disciples the word which the Father gave to him Joh. 15.15 even all things that he heard of his Father This propheticall office hath two parts first the function of teaching Secondly the efficacie of things taught The function of teaching is whereby Christ instructeth his Church in things needfull to salvation videlicet by doctrine exhortation dehortation conviction consolation reproofe 2 Tim. 3.15 16. This worke Christ fulfilled mediately and immediately Immediately in his owne person when for three yeares and more he preached publikely and privately with great power of the spirit Mark 1.14 Christs doctrine was also confirmed by signes and miracles which partly belong to his Propheticall partly to his Kingly office The summe of Christs Doctrine was the two Covenants or Testaments the Law and Gospell Luk. 4.18 He preached the Law by shewing the true meaning and fulfilling it against the corrupt and false glosses of the Scribes and Pharisees Againe Christs preaching was more publike or more private publike when he taught in the Synagogues and Temple private when apart hee opened the mysteries of the Kingdome of God unto his Disciples Christ also foretold by the Spirit things to come as the destruction of Jerusalem the comming of false Prophets Antichrist and the end of the world Christs preaching was of things present and of things to come of things present he taught 1 the doctrines of faith to be delivered good workes to be practised of things to come as before Christ confirmed his doctrine by signes and miracles by seales and Sacraments which partly belonged to his Propheticall office partly to his Kingdome and Priesthood Mediately Christ preached by his servants which were Angels and men Rev. 22.16 1 Pet. 3.18 19 20. By Angels as at the giving of the Law by Gabriel to Daniel Zacharias and John And by men before his comming as Patriarchs Prophets Priests 2 Pet. 3.18 19 20. After his comming in the flesh by Apostles Evangelists Prophets Pastors and Teachers When Christ sendeth any hee that receiveth them receiveth him and he that refuseth them refuseth him The meanes whereby hee furnisheth his Ministers are two 1 the word spoken and written 2 the Spirit Thus much of the function of teaching the efficacie of the things taught is a vertue whereby Christ worketh in all men by his Spirit pricking their hearts illuminating their understanding changing their affections working repentance faith and comfort these effects he worketh by his Spirit which hee sendeth into the hearts of his people Job 16.1 Christs Priestly office is whereby hee is ordained to satisfie for the sinnes of the elect and redeeme them to God Heb. 9.11 12. The workes of his priesthood are foure first obedience secondly satisfaction thirdly intercession and fourthly blessing Touching obedience Christ having taken upon him our flesh perfectly fulfilled the Law that his obedience might be imputed unto us Rom. 5.19 Touching satisfaction Christ made satisfaction for sinne to Gods Justice that the elect might be delivered from the guilt and punishment of sin onely the expiation and satisfaction that Christ made is the proper and perfect price that serveth for the sinnes of the world neither have the workes of sufferings of men or Angels any place herein Heb. 9.12 The expiation of sinne was made by Christs suffering 1 Pet. 3.18 Christs sufferings are 1 Privation of good 2 Infliction of evill Privation of good is the want of joy glory and happinesse which otherwise hee should have had had he not willingly emptied himselfe for our sakes Infliction of evill was all the miseries which hee suffered for our sakes which we may consider in three ends 1 the things he suffered in the whole course of his life secondly the speciall things hee suffered before his death thirdly his death it selfe before his buriall His sufferings in the whole course of his life was outward and inward his outward sufferings were hunger Mat. 4.2 Joh. 4.7 poverty Mat. 8.20 cold wearinesse injuries reproaches perils flight into Egypt and from the Jewes Mat. 2.14 11.19 Luk. 7.34 Joh. 15.20 2 Cor. 8.9 Mar. 9.34 21 22. Joh. 8.48 59. 11.57 His inward sufferings were griefe and sorrow for the hardnesse of mens hearts ignorance and temptation of the devill Mat. 4. His speciall sufferings before his death were inward and outward inward was his trouble agony deadly sorrow wherein the Holy Ghost noteth the passions feare amazednesse agony or conflict grievous trouble neere unto fainting Mat. 26.37 Mark 14.33 that his soule was very sorrowfull even unto death Joh. 12.28 Mat. 26.38 Three things are to be considered in sinne and sinners First the turning away from God and his Law Secondly the turning unto Sathan and the pleasures of sin Thirdly the continuance in that sinfull estate Accordingly in Gods justice or punishment which God must inflict on sinners are 3. things to be considered 1 The losse and deprivation of Gods presence and joyes that are in the same 2 Thes. 1.9 Psal. 16.11 2 The torments and sensible paines answerable to the pleasures of sinne Rev. 14.10.18.7 3 The eternity of the torments in such as never breake off nor cease from sinne by repentance and conversion unto God Act. 25.18 Rom. 1.4 which is the state and case of all reprobates and naturally this was the case of all men but supernaturally by the grace of Christ in the elect their continuance in sinne is broken off by
is the glory of God in our salvation Our salvation shall be the full knowledge light and fruition of God for ever in Heaven it is called eternall life The way to salvation or life eternall is 1. by the knowledge and faith of God 2. By the service of him Jo. 17.3 1. Chron. 28.9 Of GOD This word GOD is used sometimes properly sometimes improperly properly it is a title given to the Creator of all things so Gen. 1.1 Improperly it is a title given to principall creatures as Angels Psal. 8.5 Heb. 2.7 and Princes and Magistrates of the world are called Gods Psal. 82.6 Jo. 10.34 35. But here we treat of God properly so called Of God there are foure things to be considered 1 That there is a God 2 What God is 3 That there is but one God 4 That there be 3. distinct persons That there is a God is proved besides the testimony of Scripture as by the workes of creation especially mans soule Zach. 12.1 by workes of providence especially judgements on the wicked Psal. 9.16 and 58.10 11. by deliverance of the Saints Exod. 14.15 and by the terrours of conscience Esay 32.14 God cannot be knowne by face of us in this life that is to say perfectly knowne in this barbarous nature Exod. 23.20 Not onely our bodily eyes but also the eyes of our mind or understanding and reason are uncapable in this life of God and cannot comprehend him Job 11.7 Neither can any name or names expresse unto us the infinite and incomprehensible being of God But God of his goodnesse doth make himselfe knowne unto us in this life in part darkly and imperfectly as in 1 Cor. 13.12 and Exod. 33.23 God is a Spirit Job 4.23 the first and the last infinite filling heaven and earth Jer. 23.24 most simple without commixture or composition eternall without beginning or end 1 Tim. 1.17 Infinite without comprehension of place or strength 1 King 8.27 Constant without shadow of change Jam. 1.17 absolute in power holinesse and glory Gen. 17.1 Goodnesse even goodnesse it selfe In that God is a spirit wee ought not to thinke the God-head is like to gold or silver or stone graven by art or any invention of man In that hee is the first hee dependeth upon no other neither may any thing be imagined before him but whatsoever is hath its being from him Rom. 22.36 Act. 17.28 In that God is infinite he is not to be thought as limitable or bounded within any place or restrained to any time or comprehensible of any or of all the Creatures We may learne to know God both by his Workes Word and Spirit Rom. 1.20 Psal. 119.104 1 Cor. 2.10 11 12. Esay 59.21 God is knowne three manner of wayes by his workes 1 By the excellencie of the creatures which must needs be much more in the Creator Psal. 94.9 10. 2 By imperfections and want in the creatures which are not in God at all Psal. 102.25 26 27. 3 By causing and working what is good in all things Esay 44.24 Jam. 1.17 Phil. 2.13 The Word of God and Holy Scripture teacheth us to know God 1 By names and titles given unto him 2 By his Essence 3 By his Properties 4 By his effects Object Gods Will and his Essence be one then God willeth all things that he doth so God is all things that he doth Answ. When wee say God willeth many things or knoweth all things we speake not of Gods Essence simply or absolutely but all things are subject to Gods knowledge which knowledge hee is and some things are subject to Gods will that is God is hee to whose knowledge which is his being all things are subject The names and titles given unto God do concerne some his essence and eternall being as Jehovah Jah Ehieh I am hee that is was and is to come which shew that God hath his essence being and existence of himselfe and not of from by or thorow any other Exod. 3.14 that hee giveth essence or existence to all creatures Act. 17.28 Amos 5.8 that hee giveth beeing to his promises and fulfilleth them Exod. 6.3 4. and 26.2 Esay 42.8 Rom. 4.14 that hee is eternall without beginning and end Some titles set forth Gods Power and Almightinesse as all-strong or Almighty Aloah most mighty Gelbor puissant Mouzzim almighty Shaddaie sufficient Adonai Lord Stay or Sustainer Some names containe the mystery of the Trinity as Alohim Adonai which are in the forme plurall yet joyned with other words singular The essence of God is taught us in the Scripture either absolutely or diversly in respect of the three persons Gods Essence is absolutely to be considered thus set forth that the Godhead or Essence of God is one undivided Deut. 6.4 That the Godhead or most Divine Essence is most perfect absolute and sufficient in it selfe Esay 40.28 Rom. 11.34 35. Gen. 17.1 That the Godhead is a meare act substantially and therefore cannot suffer any thing nor be resisted by any neither hath or ever had or ever possibly can have to be otherwise than hee is Psalm 102.27 Jam. 1.17 The Godhead considered diversly for the maner of being is three Persons in one Essence the Father the Sonne and the Holy Ghost 1 Joh. 5.7 The Father is the first person of the Trinity having foundation in none of personall substance The Sonne is the second person in the Trinity having foundation of personall substance of whom hee is eternally begotten Joh. 5.26 The Holy Ghost is the third person in the Trinity having foundation from the Father and the Sonne from both which hee especially proceedeth Joh. 14.26 c. In the order and manner of the creatures the originall of the actions is ascribed to the Father Joh. 5.17.19 The nature and manner of working to the Sonne Joh. 1.3 Heb. 12. The efficacie and power to the Holy Ghost 1 Cor. 11 12. God hath the most excellent understanding that is the Essence of God for all in God is Essentiall therefore this is infinite and eternall as the Godhead is therefore the things which it understandeth must also be eternall Therefore it must be most perfect as the understanding is most perfect But nothing is more perfect than God therefore nothing but God can be the eternall act of Gods understanding Therefore Gods understanding hath reflection eternally to it selfe as when a mans mind thinketh upon it selfe The understanding hath in it an image of the thing understood therefore God eternally understanding himselfe conceived a most perfect image of himselfe This most perfect bringing forth of the Image in the Godhead is rightly called a conception or generation for it is the bringing forth of a thing most like to God and the conception or bringing forth of a thing most like it selfe is generation the more perfect the nature of the begetter is the more neare and conjoyned is the thing begotten and Gods life being
most perfect and it being all an understanding needs must this conception of his be most perfect And so a most perfect generation which is a second manner of beeing called the Image or person called the Image of the Sonne of God the Image of his hypostasis And seeing that which God understandeth and his Essence is one and the same needs must the Essence and excellencie of the Father and the Sonne be both one and eternall Thus God cannot be minded to be but with his coeternall Sonne As there is an understanding in the Godhead so needs must there be a will also and the more understanding the more and perfecter is the will and in God there being a perfect understanding there must be also needs a perfect will and as the understanding is active essentially in the Godhead so is the will and as hee understandeth himselfe as the most perfect thing so also hee willeth himselfe as the most perfect good and thus the will reflecteth as did the understanding Gods infinite wil imbracing an infinite willed thing there must needs be infinite love and highest pleasure proceede there-from so whilst the eternall Father conceiveth his Sonne and perfectly willeth it there must needs be full and perfect love from the Father to the Sonne and from the Sonne to the Father so from both proceedeth a third manner of beeing called the third person the Holy Spirit It is called a Spirit for three causes 1 Because love is the inforcing or motive of the Will to the thing loved and as it were a spiring and breathing to it and because the Father breatheth in love to the Sonne and the Sonne againe to the Father therefore the Holy Spirit is right said to proceed from them both 2 It is called a Spirit because the proceeding of the motive betweene the Father and the Sonne is by a hidden way 3 Because Gods children perceive Gods gifts the gifts of love by secret inspiration It is called holy to discerne it from other spirits and because nothing can be more holy than this in God and because it maketh holy and sanctifieth the Church And seeing Gods Will and Essence is one in him the Holy Ghost must needs be one with the Father and the Sonne coequall and eternall Thus by undoubted principles from Gods essence there are three manner of subsistings in God and there can be neither more nor lesse unlesse we will deny God The Holy Spirit is taken as spoken substantially or accidentally substantially it meaneth a thing most simple in essence most active in efficacie Againe that it is taken either essentially and so it comprehendeth God the Father God the Sonne and God the Holy Ghost as Joh. 4.24 or personally applyed to the third person of the Trinity Accidentally the word is used for a gift or motion of the Holy Spirit Joh. 7.39 but in the 1 Cor. 12. the Spirit and the gifts are plainly distinguished The three persons have one and the same common Essence and common workes of the Essence and of one divine Essence there are three persons The persons are distinguished from the essence as the maner of a thing is from the matter and they are distinguished one from another as the manner of the Essence one from another The difference of the persons is inward and outward the inward difference is the personall propertie which floweth from the manner of beeing The Father is of himselfe not only in respect of Essence but also in respect of being the Father begetteth his Image or Son the Father sendeth the Holy Ghost The Sonne as touching the Essence is of himselfe as touching the manner of being hee is of the Father The Sonne is begotten of the Father the Sonne sendeth the Holy Ghost The Holy Ghost in respect of the Essence is of himselfe in respect of the maner of the Essence he proceedeth from the Father and the Sonne The outward difference is when the persons are distinguished by the effects and operations towards the creatures As is the order of beeing so is the order of doing in the persons the Father doth of himselfe the Son in the Father and the Holy Ghost in both The Father createth conserveth and governeth the world the Sonne Redeemeth the world the Holy Ghost sanctifieth it Gods properties are either absolute or they have relations to the creatures Properties of the Essence generally considered are 1 unchangeablenesse as that the Essence of God is without all corruption alteration or locall motion Jam. 1.17 2 Infinitenesse as that God cannot be measured or determined by any hath no quantity no determination of his power vertue time and place Properties of the Essence specially considered are understanding will and holinesse 1 Gods understanding is such as hee perfectly knoweth all things in himself without discoursing of things or distance of time 2 Gods will is such that hee approveth the good and refuseth the evill himselfe directly is all good and indirectly other things are good as they carry his image and whatsoever hee will that hee can but not whatsoever hee can hee will 3 Holinesse is that high perfection and patterne of all vertue in respect whereof the holinesse and vertues of all men and Angels are but shadowes of this holinesse ariseth high blessednesse and contentation in God Gods properties referred to the creatures are vertues or vertuous acts Gods vertues in respect of his nature is power whereby he can effect what when and howsoever hee will concerning any creature Psalm 145.6 Job 41.2.3 Gods power is onely active and not passive depending on any other Eph. 1.19 20. Gods power is infinite in respect of his Essence of the objects of the effects and of the durance God can do all things that absolutely simply and in nature are possible Job 42.3 Thus things are absolutely possible to be done which are not contradictory to the nature of God nor to the Essence of other things without God he cannot deny himselfe 2 Tim. 2.13 Quest Whether can God do a thing against Nature Answ. If against be meant contradictory to Nature so as it repugneth the Essence essentiall properties and definition of things then God cannot doe such as God cannot make a body should be infinite a reasonable creature without reason for the nature of things are subordinate to the nature of God as second causes to the first and things subordinate overthrow not their nature if against be meant above the power of secondary causes as of water to make wine to make water out of stones or if it be meant the hinderance of their naturall actions of things flowing from their particular properties as to let the fire from burning the sunne from moving such things God hath done and can doe daily Gods vertue in respect of understanding is his fore-knowledge whatsoever is or commeth to passe in time be it good or evill with all the effects and events of actions