is not revealed The Son was brought forth before all time Prov. 8.22 His goings forth are from everlasting Mic. 5.2 the Father hath given to the Son to have Life in himself as the Father hath Life in himself Joh. 5.26 It is the property of the Father to have Life in himself and to give Life to his Son It is the property of the Son to have Life in himself from the Father I live by the Father Joh. 6.57 The personal action of the Father and the Son towards the Holy Ghost is to send him Joh. 15.26 The personal action of the Holy Ghost is to come to proceed to receive to give Joh. 16.7,8,13,14 to testify Joh. 15.26 as a distinct witness from Christs own and the Father 's of him Joh. 5.37 2. What a Person in the Godhead is The Greek Church used the word Hypostasis Heb. 1.3 and the Latin Church Personâ—… and from them we borrow the word Person There is great reason why we should retain the word tho' we will not divide from any for the use of a Term that acknowledge what is reveal'd in Scripture and can express the truth better A Person in the Eternal God head transcends a Person in Nature A Person in Nature is usually desined or described to be a Compleat Perfect Singular Living Understanding Being or Substance subsisting by it self not sustained by another nor a part of another The Persons in the God-head differ from a Created Person as will appear in these particulars 1. Every particular Man partakes of the same common general and special Nature but these particulars cannot be one Man but every Person in the God-head is that one only living and true God. 2. As Persons are multiplyed in Nature so the nature is multiplyed in Persons but there is but one God the Divine essence is one and not multiplied 3. One Person in nature is not another nor in another but the Father is in the Son and the Son in the Father and yet distinguished John 10.38 chap. 14.11 Joh. 17.21 4. One Person in nature is not only distinguished from another but is separated from another in time and place and many other respects But 1. The God-head or God being eternal the Persons in the God-head are Co-eternal none is before the other 2. Where one is the other is the nature being indivisible The Son is where the Father is tho' the humane Nature be not Omnipresent 3. What the one hath the other hath Joh. 16.15 All that the Father hath are mine said the Son and the Holy Ghost hath what the Son hath He shall take of mine and shall shew it unto you 4. If you know the Son you know the Father also Joh. 12.4 chap. 14.9,10,11 5. What one doth the other doth John 5.19 None of these things can be affirmed of different Persons in humane Nature The three Persons in the Divine essence must not be measured by individuals or singular Persons in Nature but as one Person is really distinguished from another by a Personal property so because the Father and the Son and the Holy Ghost are so distinguished we call them Persons tho improperly in a sence peculiar to them Now a Person in the God-head is God as related to himself I humbly conceive it thus God the Father is related to God the Son and God the Holy Ghost God the Son is related to God the Father as a Son to a Father and to God the Holy Ghost And God the Holy Ghost is related to the Father and the Son. You saw before the relative property of each Glorious Person A Person in the Trinity is not a compound of an essence and a property for the Divine Nature is infinitely perfect most pure simple or uncompounded This relation is eternal and primary They bear a voluntary relation to the Creatures as Creator Redeemer Comforter This was intended before time but actual in time And to remove all gross imaginations of the incomprehensible Trinity of Persons tho' we take Person and Body in our Language for the same let us take heed of imagining three Bodies when we say three Persons III. These three Glorious Persons are one God in essence 1. It is most certain there is one God and but one Deut. 6.4 Is 44.8 1 Cor. 8.4 2. It is certain there are three Persons as explained 3. The father is confessedly that one God 1. Cor. 8.4 It is as true that the Son the word is God Joh. 1.1 and the Holy Ghost is God Acts 5.4 Therefore these three are that one infinite God. It is contrary to reason to say there are three Gods It is not contrary to reason that these three should be one because it is revealed and they must be one God or not God at all for there is not to us Christians nor to Mankind more than one God. But before I produce more evidence for this truth I make hold to premise Suppose an Infidel should desire a Socinian to instruct him in the nature of the true God and to shew him the essential difference between God and all Creatures whatsoever Surely he must shew him how God hath made himself known And how is that but by his Glorious Names Titules Properties Attributes and Operations which are above the power of Creatures and by which Creatures are produced Now if the very same Characters by which he declares the true God to an Infidel be ascrib'd to the Son and Holy Ghost then as his demonstration of the nature of God is good so our demonstration of the essential Deity of the Son and Holy Ghost must needs be as good If Christ be God by donation of eminent power office or near conjunction with God if the Holy Ghost be a quality or God by office they are but Creatures and if Creatures tho the highest have those properties which are essential to God then it will follow God hath nothing peculiar to his own infinite Being which is impious and irrational But God is distinguished from all Creatures and the properties of God are truly ascribed to the Son and Holy Ghost therefore they are the true God and not Creatures The three Persons are one God. There being no dispute against the Father I shall apply my self to prove the Son and Holy Ghost to be the true God. Proved by their essential Name 1. The Name which Jehovah signifies Eternal Being is proper to God and not common to any Creatures That they may know that thou whose Name alone is Jehovah art most high over all the Earth Ps 83.18 This name is translated Lord and its signification given Rev 1.4 which is which was and which is to come This Name is the Name of the Son as it is the Name of the Father Ps 110.1 Jehovah said to my Lord that is Christ Mat. 22.42 The Son is called Jehovah Is 40.3 Prepare the way of Jehovah i.e. Christ Mar. 1.23 Luke 1.76 The Angel appearing in the Bush was Jehovah Exod. 3.2 Compare v. 4.5 with
is as much as Messiah or Anointed to be Mediator Prophet Priest and King. 2. His Person is Wonderful He is Emmanuel God with us God-Man He was the eternal Son of God before he was the Son of God by the Virgin Mary He had a Being and a Glory before he was Man. See John 17.5 Where note 1. Who Pray'd he did not pray as he was God for God wants nothing and hath nothing to ask 2. Nor only as he was Man for as Man he had no Glory with the Father before the World began 3. He pray'd as he was mediator a Priest by Office. 4. As Priest it was his duty and office to pray and he pray'd to God as Father for himself as Son now in both Natures 2. Note what he pray'd for Wherein observe 1. He had a glory with the Father before the World was 2. That glory was the glory of a Son v. 2. Glorify thy Son. 3. He had that glory of a Son before he was Man for he was not Man before the World was 4. He was with the Father as a Son from eternity begotten in a manner unconceivable therefore we say he was the eternal Son of God. 5. The glory of a Son was not lost but darkned by his taking our Nature and the form of a Servant Now then he Pray'd for this that his humane Nature now united to him might partake of the glory which he had as a Son and that his Sonly glory might shine forth This glory of a Son was his essential glory possess'd with the Father and not a glory to which he was predestinated as the Adversaries pretend who quote 2 Tim. 1.9 But mark Christ saith The glory which I had with thee before the World was He had it the Elect had it not before they had a Being they were predestinated to it in Christ as their decreed Head and Saviour who possess'd it before all time in his own Person 2. This Eternal Son of God became Man How not by ceasing to be what he was before but by taking to him that humane Nature which he had not before into Personal Union See Joh. 1.14 He was in Being before he was made Flesh and what he was before he was made Flesh we read ver 1,2,3 1. He was God. 2. He made all things therefore was not made himself 3. He was in the beginning of time he did not then begin to be but was before that beginning was in which all things were made by him He must needs be and be able to make all things before they were made by him Now this is He who was made Flesh or took our Nature They who deny his Eternal God-head say 1. Christ is called the Word or Speech of God because God spake by him 2. They will not have our translation stand was made but Was. 3. Was Flesh that is the speech of God was Flesh that is he was frail subject to infirmities and sorrows But beside the absurdity of their sence which comes to this The speech was frail that is the Man who was the speech of God was a frail Man there are two things strongly for our sence 1. What ever is spoken of the word which was made Flesh or became Man is very glorious 2. If their corrupt meaning were true it would better agree And we saw his frailty and Sorows than what follows And we saw his Glory as the only begotten Son of God even under the Cloud and Veil of his humane Nature we beheld more than Man or Creature even the Glory of the only begotten Son of God full of grace and truth To be short Let us believe 1. He who took our Nature was the only begotten Son of God not so called only because more beloved than all other Children as Isaac was 2. He took humane Nature to Union with his own Divine eternal Person and not a humane Person 3. The Divine and humane Nature in the Person of the Son are distinct and not mixed or confounded 4. Because he is but one Person the properties of each Nature are attributed to the Person by what Divines call the Communication of Properties Acts 20.28 5. The humane Nature is not Omniscient nor Omnipresent as the Divine nature is 6. Christ is mediator according to both natures The mediator is God and Man in one Person therefore and all the parts of the mediatory office being performed by the mediator he doth all things according to both natures because he is called the Man Christ Jesus 1 Tim. 2.5 Therefore some say he is but a Man others say he is Mediator only as he is Man. But Mediator includes both Natures he is both and doth act according to both he is called the Man Christ Jesus because of his compassion and freedom of access to pray for all Men. 7. We have but one Redeemer who gave himself for us 1. Tim. 2.6 1 Joh. 2.1,2 therefore but one Mediator of Redemption and Intercession 8. Christ is not called the Son of the Highest Luke 1.32,35 as being the Son of Mary and adopted to be the Son of God He was the Son of the highest before he was the Son of Mary and adoption is an act of favour towards one who is the Son of another by Nature Believers Children of wrath of strangers and Enemies are the Children of God by Adoption Joh. 1.12 But Christ is a Son of the same Nature with the Father as God and the Manhood is taken into Personal Union with him and is so the Son of the Highest that he is over all God blessed for ever Rom. 9.5 SECT XII How Christ became Man. 1. VVE do not say Christ is a Person constituted of two different Natures which being United make one third but that the second Person in the God-head took the humane Nature not a humane Person into Union with himself which did not subsist before he took it This contradicteth no principle of reason We know every Man is constituted of Soul and Body God who hath done the one hath done the other I pray turn to Heb. 2.14 where observe 1. A gracious end and intention towards sinful Man. 2. What Christ did to accomplish it He himself also took part of the same Where note 1. A Person taking He took He was a real Person an understanding free Agent he knew what he took and to what end 2. He was a free Person in Being before he took it 3. He took what he had not Before he took it 4. That which he took was the seed or humane Nature in the Line of Abraham 5. Surely he was one who could destroy the power of the Devil before he took it for humane Nature could not do it If Christ be but a Man or as they say a Divine Man how can it be said he took the seed of Abraham He was before he took that or else he could not take 〈◊〉 He was not Man before he took it he could not be Man before he was Man.
What he was before he took the Nature of Man and who he was see before ver 9 c. 2. He took a true Body and reasonable Soul compleat humane Nature 1. A Body Heb. 10.5 The words inform us of a Covenant between the Father and the Son as two distinct Persons and what each one was to do As the Father was in Being before this Body was prepared so was the Son before he came to do his Will in that Body and so was the Holy Ghost by whom this Body was conceived The Father was to prepare a Body for his Son which was prepared by the Holy Ghost and assumed by the Son. 3. This Body was a true Body not a phantasm or a Celestial Body passing through the Body of the Virgin like lightning through the Air or Water through a Chanel but a substantial humane Body with Flesh and Blood for Sacrifice Heb. 10.10 Heb. 2.14 Luke 24.39 4. There was a reasonable Soul in this Body the Divine Nature was not instead of a Soul to him he had a true reasonable Soul Understanding Luke 2.4 Willing chap. 22.42 Sorrowing Mat. 26.38 and so he was a Man approved of God Acts 2.22 the Man Christ Jesus 1 Tim. 2.5 He was conceived by the Holy Ghost 1. The Conception of the Holy thing was wonderful 1. In respect of the cause the Holy Ghost 2. In respect of the Mother a Virgin 3. In respect of the purity without Sin. 4. in respect of the ends of it both immediate and remote 2. The Operation of the Holy Ghost with the concurrence of the Father and the Son was his forming or creating the Body of Christ of her Blood or natural matter in her Womb. That which is conceived in Her Mat. 1.20 He was made of a Woman Gal. 4.4 The Operation of the Holy Ghost was not upon the Divine Nature or Person of the Son but altogether upon the Virgins Womb causing her to conceive a true substantial Body with a Soul created in it and both prepared for Union with the second Person who took the humane Nature so Conceived into personal Union with himself That which this nature received from the Son was personality or to be one Person with him The Holy Virgin was active and passive in this Conception Thou shalt Conceive in thy Womb c Luke 1.31 and that which is Conceived in her is of the Holy Ghost Mat. 1.20 3. Yet the relation continued between the Father and the Son the Son was the Son of the Father and not of the Holy Ghost 4. The manner of this Conception is so express'd as to denote a mighty secret Operation of the Holy Ghost upon the Virgin. See Luke 1.35 like the influence of the Spirit in the first Creation Gen. 1.2 or alluding to Ruth 3.9 He was Born c. 1. After the Virgin had miraculously Conceived she grew with Child Luke 2.5 was found with Child Mat. 1.18 and at full time was Born of her Luke 1.35 chap. 2.7 Mat. 2.1 Certain signs of the reality of the humane Nature that Mary was a Natural Mother tho not in a natural way and not a Spiritual Mother by Faith that the Body came not down from Heaven or was made out of the Womb and not formed in her Womb of her Nature and Substance as some have imagined He is said to come down from Heaven as God condescending to be our Mediator and as Mediator in respect of his Mission and Authority And why Our Mediator is God and Man in one Person that he might be a middle person and so mediate between God and Man he was Man that he might obey and die that the promises made to Adam Abraham David might be fulfilled Gen. 3.15 Gal. 3.16 Acts 2.30 Rom. 1.4 and with respect to all the Children Heb. 2.14 He must be Born without Sin a Holy thing that he might be a Priest and Sacrifice He was God-Man that he might satisfy and merit by his obedience and sufferings SECT XIII Of the Prophetical Office of Christ 1. OUr Saviour declared the Father 1. as the Brightness of his Glory Heb. 1.3 Joh. 14.9 2. As a Prophet foretold Acts 3.24,25,26 2. This great Prophet teacheth outwardly by his word and Ministers and inwardly by his Spirit and this is effectual to Salvation Christ both preached and gave repentance which is Gods prerogative See Acts 3.26 2. Tim. 2.25 He at once opened the Heart and the Scriptures Luke 24.32,45 He so Preached as to heal the broken in Heart c. which are Works proper to God Luke 4.18 Ps 146.7 Ps 147.3 3. Christ as Mediator doth act in subordination to his Father yet not as if he were but Man only instructed by God and to that end taken up to Heaven in the space of the forty days temptation to receive Revelations from him nor as if he were but God only by deputation as they say He is a Prophet as God-Man Joh. 1.18 The only begotten Son hath declared him Even while he was upon Earth as Man he was in the Bosom of the Father as God as one essentially with him and intimate in all his thoughts He was greater than John Baptist who was greater than the Prophets he was full of grace therefore God Joh. 1.15 1 Pet. 5.10 4. He is a Prophet still for the Gospel is his Gospel Rom. 1.16 and ver 9. He by his Spirit enlightneth our Minds Ephes 1.17 and so the Scriptures are able to make us wise to salvation 2 Tim 3.15 5. Christ is not only the Mediator of the New Testament because he declares or makes the Covenant in the Name of God Heb. 8.6 He as a Prophet or an Apostle and Embassador doth deal with Men teaching and perswading them but so that he is also the High-Priest of our profession or Covenant-agreement with God and so he is a surety of the Covenant engaging himself to make good Gods promises to us and our obligations to God Heb. 7.22 He acteth between both for both 6. As a Prophet he was sent of God and was known by this Title or Periphrasis He that was to come Luke 7.19,20 And two things are to be noted of him 1. His quality as the Son of God Joh. 3.17,18 and as related to Man as the Son of Man and so he received the Spirit not by measure Joh. 3.34 It abode upon him 2. His Mission or Sending with command to honour him Joh. 3.17 chap. 5.24 As God he could not come nor descend but he who was God came His Original was from Heaven as God and he was in Heaven as God and his Commission and Authority to do the Office of a Mediator was from Heaven or from God Joh. 7.29 chap. 8.42 chap. 3.34 He could not be in Heaven as Man while he was upon Earth nor till he ascended His coming and descending denotes to us 1. The condescention 2. The Authority and Commission of Christ SECT XIV Of Christ's Priestly Office. 1. CHrist is truly and properly a
Adams whose Learning Graces and sweet Temper might have been a great Blessing in these Times if God had been pleased to continue him on Earth in a Book called Principles of Religion explained published by his genuine worthy Brother Mr. R. A. And the Agreement of it with the Doctrine of our Church is manifest to all that know the one and the other and therefore the Enmity expressed against it most proceed from an ill Opinion of the first Compliers of it and the Time of its Birth But shall the Wrath of Men endure to all Generations Can we forgive the Living and never forgive the Dead who were rarely accomplished for so great a Work Is it not time and high time to mortisie An mostlies And have we not great cause if there be any Love to Truth to bless God for causing so much pure Light to shine in those Days of Clouds Tempest Whirl-wind Confusion Smoak and Fire If I should express the high Esteem the most Reverend Primate Usher had for it as I have often heard from several Persons I should but make some Men think the worse of both The great Esteem which hath been and still is shewed to it by some of all Ranks makes it seem impossible to suppress it without an Inquisition And let those who have said it was worse than the Racovian Catechism speak out and then we know what Opinion and Affection they have for this Church and Christianity it self And let them take notice now zealously the Convocation in the Year 1640. declared against Socinianism So that if these Men who preferr a Socinian Catechism that is to say plainly an Antichristian Collection of Heresie they dissent from the whole Church of England and the most zealous Antipuritan part of it But I hope these Speeches were only spoken while the hot Fit was upon them I could wish those Gentlemen who presented a certain Catechism stigmatized to their hands no doubt to recollect themselves and see whether they were so cantious as to present nothing but what was seditious in it or whether they presented all from the Title-Page to the Finis and the very Scriptures the Creed the Ten Commandments and Lord's Prayer always printed in it If they presented nothing in it but what was false erroneous scandalous and dangorous then it is altogether safe and untainted But if they presented it all together without Reservation of due Reverence to any Doctrine Scriptures Creed Commandments or Lord's Prayer then all that is in it fared no worse than the Rule of Faith it self These and other ways to suppress this Book had this unhappy Effect that it hath widened the Separation and increased Suspicions and Jealousies in the Minds of Men. There are many Catechisms yet common in several parts of the Kingdom which have never been dis-allowed in the strictest Times It is no Derogation from the Church Catechism that People grow in sound Knowledge by larger that may be used as Expositions of it This Catechism speaks for it self and the Oracles of God speak for it and I will say no more but what tends to Satisfaction about the present Publication of it 1. The best instructed in these parts both of them who learn the Church-Catechism first and hear it publickly explained and that object against the first introductory Questions and Answers have a great Opinion of this and are much profitted and delighted with the Answers and Scriptures and come to be better versed in the Scriptures than otherwise they could be without greater pains 2. Because the poorer sort cannot buy many Books and it will encourage and allure them to learn this more perfectly when they find more benefit by it than bare Knowledge 3. Because it doth excellently explain the Covenants Creed Commandments and Lord's Prayer 4. All due Respect reserved to many other Catechisms I know none so capable of being improved to the aforesaid Vses as this is And many other Advantages may be made of it if well studied and thought upon As 1. To inform us of our highest Aim and Happiness to take off our Affections from the World. 2. The Way to attain it by the Scriptures and the Way and Means revealed in the Scriptures and to shew us the great use we ought to make of the Scriptures to direct us to God. 3. It acquaints us with God in his Nature Attributes Trinity in Vnity with his Works of Nature and Grace the way of God's Government by Laws and Covenants and the different States of Man. 4. It serves to humble us under Conviction of Sin Guilt Corruption and Wrath. 5. It teacheth an humbled Spirit what he shall do to be saved and by whom and how 6. We come to know Jesus Christ what and who he is what he hath undertaken and done and what he procured and for whom 7. We see what Benefits are to be had from Christ and his Offices how we are united to him and partake of his Fulness of Grace 8. It directeth the Believer how to walk and abide in Christ 9. It is exceeding comfortable to find so many and so great Advantages and Blessings from Christ in Life in Death and for ever 10. It doth endear Christ to the Soul exceedingly and makes the Grace and Love of God in Christ illustrious and wonderful And Lastly I must drive the Nail that will go This or none will be embraced by many And if Good be to be done by Catechising it must be done by this or by none or some other not so compleat as this Considering the Times and danger of many who are not well and throughly instructed and are disposed to take the Infection who are forward and venturous to hear any who hath his Way prepared and strewed with Commendation I have laboured to expel or prevent Infection by shewing them how to discern between Truth and Error in the Substantials of Religion And so I have done the third necessary Part of an Husband-man and Builder which is to fence and secure his Plantation and Building Every Particular almost in every Section is a Truth rescued out if the Hand or Jaws of some heretical and erroneous Teacher or other Some of these are so well known that I need not name them and it is not convenient to name others But because I could not forbear I have named the Socinians or Disciples of Laetius and Faustu Socinus and quoted the Socinian Catechism brought foth at Racovia But why these For these two Reason 1. Because their Doctrine is a new Gospel another Gospel which they dignifie with the Style of Saving Doctrine and the Embracement of this Doctrine is that by which the true Church may be known and there is no need of enquiring after the Notes or Marks of the true Church Cap. de Ecclesia Visibili They subvert the very Foundations of Christian Faith and Hope the holy Trinity one God and three Co-essential Persons or Three but one and the same God. They acknowledge the Names but disown
Acts 7.30,31,33 Not a Created or common Angel but the Angel of the Covenant Mal. 3.1 Declared by Christ I am the God of thy Fathers Acts 7.32 The Holy Ghost is also meant by the name Jehovah Is 6.3 called Adonai v. 8. Acts 28.25 As the Prophets were wont to say Thus saith the Lord so the Apostles say Thus saith the Holy Ghost Acts 21.11 'T is true magistrates are called Elohim but they are not Gods by nature for they shall die like Men Ps 82.6,7 But he who is called Jehovah is God by nature and is not mortal like Men. By essential properties 2. The property of unity is attributed to God Deut. 6.4 and these three are one 1 Joh. 5.7 a Text tho wanting in some Copies yet in other Copies and agreeable to the Text Joh. 10.28,29,30 I and the Father are One One in Power therefore One in Being and Essence The Spirit the Water and the Blood agree in one as Witnesses but are not one in Nature but the Father Word and Spirit are One which is more than to agree in One. The Father is One Ephes 4.6 1 Cor. 8.6 Christ is One 1 Cor. 8.6 Ephes 4.6 the Holy Ghost is One 1 Cor. 12.4,11 Ephes 2.18 and these three are One not in Testimony only but in Being 3. They are Eternal From everlasting to everlasting thou art God Ps 92.2 see Is 44.6 ver 4. chap. 48.12 The Father is eternal Rev. 1.4 That Christ the Son is the Alpha and Omega the First and Last and therefore co-eternal with the Father is clear Rev. 1.5,6,7,8 v. 11. chap. 21.6 chap. 22.13 The Holy Ghost is eternal the Mystery of Christ which was kept secret since the World began is made known by the Commandment of the Eternal God Rom. 16.26 Now he who made it known is the Holy Ghost therefore he is the Eternal God Ephes 3.5 He moved Holy Men to speak 2 Pet. 1.19 The Apostles were at his command either to preach Acts. 10.19,20 or not to preach Acts 16.6 Therefore he is God. By essential Operations 3. The immediate and essential difference between God and the Creatures is that he is their Maker and that they are created The Creation of the World is the proper Work of God without Instrument or Co-worker Ps 33.9 for he spake and it was done c Ps 148.5 If there were an instrument that instrument was either infinite or finite not infinite for the infinite is the first cause and the instrument cannot be the first cause nor was it finite for a finite instrument cannot receive power to produce so vast an effect as exceeds its capacity The Son is not the instrument of the Father by whom he made all things nor the Holy Ghost He that made all things is God Heb. 3.4 Gen. 1.1 I am the Lord that spreadeth abroad the World by my self Is 44.24 By my self how not as by an instrument but by no other than my self Or who was with me see Is 45.6,7 This Glorious Work is the Work of the Father 1 Cor. 8.6 Heb. 2.10 of the Son or Word Joh. 1.3,10 Heb. 1.10 Col. 1.16 and of the Holy Ghost Job 26.13 By his Spirit he hath garnished the Heavens his Hand hath formed the crooked serpent or that constellation in the milky way like a Serpent Certainly Job was not mistaken in his Creator He said the Spirit of God hath made me and the Breath of the Almighty hath given me life Job 33.6 There is an order of Creating and producing all things observed by the Father Son and Holy Ghost but the one is not the instrument of the other they are one infinite first cause therefore one God. See and take notice of the three Persons together Ps 33.6 By the word the eternal essential word the Son of Jehovah were the Heavens made and all the host of them by the breath or Spirit of his Mouth the Holy Ghost And he by whom and through whom and to whom are all things is one God to whom be glory for ever Rom. 11.36 Objections closely answer'd Before I conclude I will lay down some truths which contain the answers to several objections or corrupt expositions contrary to this Doctrine 1. God is one indivisible essence therefore there can be no participation of it therefore Christ is not the Son of God by participation of some degree of the God-head or in some respect God is called the God of Gods Magistrates are called Gods Ps 50. 1. Ps 82. But no where called Jehovah nor said to create the World by him Kings Reign Prov. 8.15 therefore they are not as much God as he is 2. Christ affirmed I and the Father are one Joh. 10.30 that he did the work of God v. 37. That the Father was in him 38. which is more than that he was sanctified and sent into the World. He was Man but more than Man. 3. We do not say that the Son and Holy Ghost are God meerly because they are joined with the Father in the form of Baptism But farther 1. We are Baptized into the Name of God as God in Covenant 2. When meer Creatures are joined with God the difference between God and them is made known but here the Son and Holy Ghost are joined with the Father as our God and superiors An order is declared but no inferiority 3. Moses was a typical mediator in the Covenant with Israel but they were in Covenant with God as the superior party who was the Lawgiver by the Ministry and hand of Moses But Christ is both a Mediator and God in Covenant Of the practical use of this Doctrine of the Trinity I shall speak Part III. Chap. I. SECT IV. Of the Decrees of God. NOthing can be objected against the Decrees of God but what reflects upon his counsel and right to dispose of his Creatures He worketh all things according to the Counsel of his own will Ephes 1.11 Angels and Men had no more of their own than the meanest of Creatures therefore it is meet that they should be as subject to the will of God as any other of his Creatures There is no repugnance between the Decrees of God and his revealed Will and the judgment to come As his Laws so are his Decrees Holy Wise Righteous Stable and Certain The execution of his Decrees is the best exposition of them God is not the Author of Sin nor a mover to Sin nor a forcer of Mans will. In the last judgment we shall see that the Blessed of the Father were first elected to eternal Life and that it was of Grace before the foundation of the World Ephes 1.4,5 2 Tim. 1.9 and that the rest are condemned as Workers of Iniquity Mat. 25. ult and for iniquity SECT V. Of the Creation of Man. 1. BY the renovation of the Image of God we understand what it was before it was lost Ephes 4.24 Col. 3.10 It did not consist only or principally in Dominion over the Creatures Had not Man been Wise Holy
Act and Time only but essential and proper I will raise it up and I have power to take it up To make a difference between Excitabo and Erigam and the meaning to be Christ being excited from the Dead did erect his own Body is to make an hard shift to deny the Divine Power of Christ What though it be said 1 Pet. 3.18 He was quickned by the Spirit and not by his own Spirit as long as the Spirit of God is called the Spirit of Christ Rom. 8.9,11 To make the Resurrection Ascension and Session of Christ at the Right Hand to be only in order to his governing and defending the Faithful and only to belong to his Kingly Office is to speak short of Scripture For 1. He was declared to be the Son of God by the Resurrection from the Dead Rom. 1.4 2. He arose for our Justification Rom. 4.25 being discharged and his Satisfaction accepted 3. For our Sanctification Ephes 2.5 Col. 2.12,13 Chap. 3.1 Rom. 6.4,5,6,8 4. Having conquered Death he arose to raise the Dead 1 Cor. 15.13,14,15,16,21,22 2. Of Christ's Ascension The Ascention of Christ was the Exaltation of his Humane Nature by a Motion or Remove from where he was to where he was not before He was parted from them and carried up into Heaven Luk. 24.51 Act. 1.9 Joh. 16.5.7.28 Chap. 20.17 Act. 3.21 2. The Ends and Reasons of it are 1. That he might be glorified in his Humane Nature as he was Mediator Joh. 17.5 2. That he might lead Captivity captive Ephes 4.8 Col. 2.15 3. To perform that part of his Priestly Office which was to be done in Heaven Heb. 9.24 4. To send the Comforter Joh. 16.7 Act. 2.33 Luk. 24.49 Joh. 7.39 and give Gifts Ephes 4.10 5. That Believers might be justified and more assured of Justification Rom. 8.34 6. That we might be more holy and heavenly Col. 3.1 7. To prepare a place for the Co-heirs Joh. 14.2 who even now possess it in him while they are on Earth as he is an Head a Pledge and Cause of their Glorification Ephes 2.7 Heb. 6.20 Ephes 2.6 Because I live ye shall live also Joh. 14.19 Hence it appears 1. He ascended not into Heaven only for his own personal Glory or for the Government of the Faithful or because it was the place of Immortality and Common-wealth of Saints 2. His glorified Body is not in all places but in Heaven from whence we look for him Phil. 3.20 Col. 3.1,4 3. Of Christ's Sitting on the Right Hand of God. 1. The Meaning of this Article of Christian Faith is not to be taken from the word of Posture Sitting for Stephen saw him as standing Act. 7.55 Nor from the Right Hand for properly God hath no Right Hand but from the importance of the whole Phrase which signifies Majesty and Excellency of Honour and Power Gen. 44.13,14 1 King. 1.19 Psal 45.10 Matth. 20.20 Chap. 25.33 of Christ as Mediator 2. The Humane Nature was glorified by Union with the Son of God. The Mediator obscured by his Humiliation was glorified at his Resurrection more at his Ascension most at his sitting on the Right Hand of God. Which denotes 1. A Super-Eminency of Power next to the Father who governeth all things immediately by Christ He was crowned with Glory and Honour Heb. 2.9 Ephes 1.20,21 Phil. 2.9 Heb. 12.2 2. All Creatures are subjected to him 1. Good Angels Col. 2.10 1 Pet. 3.22 2. Evil Angels Heb. 2.14 Col. 2.15 3. All Authority in Heaven and Earth Matth. 28.18 4. The future State of Glory is at his dispose Ephes 1.21 5. The dumb Creatures Heb. 2.8 Psal 8. 6. His Friends Heb. 1.6,7,14 Matth. 28.20 7. His Enemies Psal 110.1 Heb. 1.13 to be destroyed 1 Cor. 15.25,26 Heb. 2.14 3. How happy is this for the Church in order to 1. It s universal Good Ephes 1.22 2. For our Justification and the Comfort of it Rom. 8.34 3. For our Sanctification Col. 3.1,2 4. For our Comfort in Afflictions 1 Pet. 1.11 Rom. 8.17,18 in Necessities Heb. 2.6,7 in Temptations Heb. 2.17,18 and against the Fear of Men Devils and Death 1 Cor. 15.25,26 Heb. 2.14,15 Rev. 1.18 4. Hence it follows that there is no other Head of the Catholick Church Visible or Invisible but he who sitteth on the Right Hand of God Ephes 1.22 Matth. 28.18 He never gave this Power to any Vicar SECT XVIII Of the Application of Redemption 1. THey who affirm Redemption by Christ to be improper and metaphorical give this as the Reason Because there is none to receive the Ransom or Price of Redemption from Christ But consider these Particulars and then judge 1. Christ offered himself to God Ephes 5.2 2. It was for us and our Sins 1 Tim. 2.6 1 Cor. 15.3 Matth. 20.28 3. In dying he did the Will of God Heb. 10.7,9 Joh. 10.18 4. The Effect of this Redemption followed 1 Cor. 6.20 Ye are bought c. upon Consideration of it God justifieth Rom. 3.25,26 see 1 Pet. 1.19 The Ransom was paid therefore it was accepted and received the Effect and Benefit followed therefore it was received and God was the Receiver And it is not absurd to say That the Son of God the Second Person as an offended God was satisfied by himself as he was Mediator 2. This Redemption must be applied to us and then we reap the Benefit of it actually when it is applied effectually 3. For the Benefit of it was intended for us to bring us to God and make us one Joh. 17.20,21 4. When we believe it is effectually applied Joh. 3.15,16,18 Mar. 16.16 Joh. 1.12 5. This Application is peculiarly ascribed to the Holy Spirit not excluding the Father and the Son see 1 Cor. 1.9 Joh. 5.25 There is an Order of Working observed in the glorious Trinity After Christ's leaving the World the Holy Ghost was to take the Administration of Christ's Kingdom by Agreement as seems clear from Joh. 16.7,14,15,16 He shall give of mine to you by Application of it to their Benefit 6. The way of this Application is by Union with Christ by which we are invested in his Benefits 1 Joh. 5.12 Vnion with Christ 1. Nothing can be more real than this Union See I pray Joh. 17.21,23 Chap. 14.20 And the real Benefit follows Rom. 8.1 Col. 1.27 It is most excellently set out Joh. 15.1 Ephef 4.15,16 1 Cor. 12.27 Ephes 5.23,30 Chap. 2.20 2. The Terms of this Union are Persons You in me and I in you An Union of Qualities and not of Persons is as irrational as Accidents without Subjects 3. We are not united to Christ by means of our Union as particular Members with the Universal Church for Christ the Head and Saviour is the immediate Object of our Faith therefore by Faith we are immediately united to Christ and that in Order of Nature before we are united to the Church though at the same time And Christ is to every true Believer what he is to the whole Church of Believers an Head