yeers And finally that hee who was Davids Son should yet bee Davids Lord a case which plunged the greatest Rabbies among the Pharisees who had not yet learned this wisdome nor known this knowledge of the holy The untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the divine and humane Nature in the unity of the Person of our Redeemer For by reason of the strictnesse of this personall union whatsoever may bee verifyed of either of those Natures the same may bee truely spoken of the whole Person from whethersoever of the Natures it bee denominated For the clearer conceiving whereof wee may call to minde that which the Apostle hath taught us touching our Saviour In him dwelleth all the fulnesse of the Godhead bodily that is to say by such a personall and reall union as doth inseparably and everlastingly conjoyn that infinite Godhead with his finite Manhood in the unity of the self-same individuall Person Hee in whom that fulnesse dwelleth is the PERSON that fulnesse which so doth dwell in him is the NATVRE Now there dwelleth in him not onely the fulnesse of the Godhead but the fulnesse of the Manhood also For wee beleeve him to bee both perfect God begotten of the substance of his Father before all worlds and perfect Man made of the substance of his Mother in the fulnesse of time And therefore wee must hold that there are two distinct Natures in him and two so distinct that they doe not make one compounded nature but still remain uncompounded and unconfounded together But Hee in whom the fulnesse of the Manhood dwelleth is not one and hee in whom the fulnesse of the Godhead another but hee in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently it must bee beleeved as firmly that hee is but one Person And here wee must consider that the divine Nature did not assume an humane Person but the divine Person did assume an humane Nature and that of the three divine Persons it was neither the first nor the third that did assume this Nature but it was the middle Person who was to bee the middle 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 Mankinde by means of that relation which the second Person the Mediator did beare unto his Father For if the fulnesse of the Godhead should have thus dwelt in any humane person there should then a fourth Person necessarily have been added unto the Godhead and if any of the three Persons beside the second had been born 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 no alteration at all made in the relations of the Persons of the Trinity Againe in respect of us the Apostle sheweth that for this very end God sent his own SON made of a Woman that WE might receive the adoption of SONS and thereupon maketh this inference Wherefore thou art no more a servant but a SON and if a SON then an HEIRE of God through Christ intimating thereby that what relation Christ hath unto God by Nature wee being found in him have the same by Grace By nature hee is the onely begotten Son of the Father but this is the high grace hee hath purchased for us that as many as received him to them hee gave power or priviledge to become the Sons of God even to them that beleeve on his Name For although hee reserve to himselfe the preheminence which is due unto him in a peculiar manner of being the first born among many brethren yet in him and for him the rest likewise by the grace of adoption are all of them accounted as first-bornes So God biddeth Moses to say unto Pharaoh Israel is my Son even my first born And I say unto thee Let my son goe that hee may serve mee and if thou refuse to let him goe behold I will slay thy son even thy first born And the whole Israel of God consisting of Jew and Gentile is in the same sort described by the Apostle to bee the generall assembly and Church of the first born inrolled in heaven For the same reason that maketh them to bee Sons to wit their incorporation into Christ the self-same also maketh them to be first-bornes so as however it fall out by the grounds of our Common Law by the rule of the Gospel this consequence will still hold true if children then heirs heirs of God and joynt-heires with Christ. And so much for the SON the Person assuming The Nature assumed is 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 that is to say Gods own Son being made of a Woman and so becomming truely and really the fruite of her wombe Neither did hee take the substance of our nature onely but all the properties also and the qualities thereof so as it might bee said of him as it was of Elias and the Apostles that hee was a man subject to like passions as wee are Yea hee subjected himself in the dayes of his flesh to the same weaknesse which we find in our own fraile nature and was compassed with like infirmities and in a word in all things was made like unto his brethren sin onely excepted Wherein yet wee must consider that as hee took upon him not an humane Person but an humane Nature so it was not requisite hee should take upon him any Personall infirmities such as are madnesse blindenesse lamenesse and particular kindes of diseases which are incident to some onely and not to all men in generall but those alone which doe accompany the whole Nature of mankinde such as are hungring thirsting wearinesse griefe paine and mortality Wee are further here also to observe in this our Melchisedec 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 bee born of a pure and immaculate Virgin without the help of any man according to that which is writen The Lord hath created a new thing in the earth A woman shall compasse a man And this also was most 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 becommeth an Adam unto his childe and conveyeth the corruption of his nature unto all those whom hee doth beget Therefore our Saviour assuming the substance of our nature but
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
hatred of evill things as they are evill things Secondly it is manifest by David that it is no lesse vertue to hate the evill then it is to love the good and this hatred of sinne as it is a vertue and perfect hatred cannot be in us but by the grace of God for every good gift is from above c. and there can be no good thing in us but it is first in God after a more perfect manner then it is in us What are we to learn thereby First that it is a great vertue and acceptable to God to hate wickednesse and wicked men themselves not as they are men but as they are wicked and as David did Psal. 139. 21 22. And we are no lesse bound to hate the enemies of God as they are his enemies then to love God and those that love him And if we doe so then we must also flee their company and have no friendship or fellowship with them Secondly that we must distinguish betwixt mens persons and their sins and not to hate the persons of men because they are the good creatures of God but their sinnes we must hate every day more and more 2 Thess. 3. 6. 14 15. Having spoken of the essence and the essentiall proprieties of God tell me now how many Gods are there There is onely one God and no more How may this unity of the Godhead be proved By expresse testimonies of Gods word by reasons grounded thereon and by nature it selfe guiding all things to one principle What expresse testimonies of Gods word have you for this Deut. 6. 4. Heare Israel the Lord our God is one Lord so in the 1 Sam. 2. 2. Psal. 18. 31. Esa. 44. 6. 46. 9. Mark 12. 29. 32. 1 Cor. 8. 4. 6. What reasons have you to prove that there is but one God First we are charged to give unto God all our heart and all our strength and all our soule Deut. 6. 4 5. Mark 12. 29 30. If one must have all there is none left for any other Secondly God is the chiefest good Psal. 144. 15. the first cause and the high governour of all things Acts 17. 28. Psal. 19. 1. but there can be but one such Thirdly the light of reason sheweth that there can be no more but one that is infinite independent and Almighty if God be infinite and omnipotent that doth all things there can be but one for all the rest must be idle How doth nature guide all things to one principle The whole course of the world tendeth to one end and to one unity which is God How can that be when there be so many sundry things of divers kinds and conditions and one contrary to another That is true indeed but yet they all together serve one God Is that possible can you give an instance thereof in some familiar resemblance Yea very well in a field there are divers battells divers standards sundry liveries and yet all turn head with one sway at once by which we know that there is one Generall of the field which commands them all What makes this to confirm your assertion that there is but one God over so many divers and contrary things in the world Yes for even so in the world we see divers things not one like another for some are noble some are base some hot some cold some well some lame yet all serve to the glory of God their maker and the benefit of man and the accomplishment of the whole world And what gather you from all this That there is but one God which commandeth them all like the Generall of a field If one God be the Authour of all why are there so many poysons and noysome beasts They were not created noysome and hurtfull at the first but the sinne of Adam brought the curse upon the creatures Genes 3. 17. 18. Secondly although God hath cursed the creatures for mans sinne yet in his mercy hee doth so dispose and order them that they are profitable for us for poysons wee use them for Physick and the skins of wild beasts serve against the cold c. Thirdly the most hurtfull things that are might benefit us if we knew how to use them and whereas they annoy us it is not of their own nature so much as of our ignorance And what doe you conclude by all this That they have not two beginnings one good and another bad as some would imagine but one Authour thereof which is God himselfe alwayes most good and gracious If there be but one onely God how is it in the Scripture that many are called Gods 1 Cor. 8. 5. as Moses is called Pharaohs God Exod. 7. 1. and Magistrates are called Gods Psal. 82. 6. as Idols and the belly Phil. 3. 19. yea and the Devill himselfe is called God of this world 2 Cor. 4. 4 The name Elohim or God is sometimes improperly given to other things either as they participate of God his communicable attributes as in the two first instances or as they are abusively set up by man in the place of God as in the other but properly it signifieth him who is by nature God and hath his beeing not from any thing but himself and all other things are from him and in this sense unto us there is but one God and Lord 1 Cor. 8. 6. unto whom therefore the name Jehovah is in Scripture incommunicably appropriated Why then are Magistrates called Gods For foure causes first to teach us that such must be chosen to beare rule which excell others in godlinesse like Gods among men To encourage them in their offices and to teach them that they should not feare the faces of men like Gods which feare nothing To shew how God doth honour them and how they must honour God again for when they remember how God hath invested them with his own name it should make them ashamed to serve the Devill or the world or their own affections and move them to execute Judgment justly as if God himselfe were there To teach us to obey them as we would obey God himselfe for he which contemneth them contemneth God himselfe Rom. 13. 2. and we must not dishonour those whom God doth honour Why are Idols called Gods Not because they are so indeed but because Idolaters have such an opinion of them Why is the belly called a God Because some make more thereof then of God and his worship for all that they can doe and get is little enough for their bellies and when they should serve God they serve their bellies and beastly appetites And why is the Devill called the God of this world Because of the great power and Soveraignty which is given him over the wicked whom God hath not chosen out of this world There being but one simple and individed Godhead to whom doth this divine nature belong is it to be attributed to one or to many persons We must acknowledge and adore three distinct persons subsisting in
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
neither God nor man for things mingled together cannot retain the name of one of the simples as hony and oyle being mingled together cannot be called hony or oyle 2. The properties of the Godhead cannot agree to the properties of the Manhood nor the properties of the Manhood to the Godhead For as the Godhead cannot thirst no more can the Manhood be in all or many place at once therefore the Godhead was neither turned nor transfused into the Manhood but both the divine nature keepeth entire all his essentiall properties to it selfe so that the humanity is neither omnipotent omniscient omnipresent c. and the humane keepeth also his properties and actions though oft that which is proper to the one nature is spoken of the person denominated from the other which is by reason of the union of both natures into one person The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection did it not then swallow up the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ. Why did he not take the nature of Angels upon him Heb. 2. 16. Because he had no meaning to save Angels for that they had committed the sin against the holy Ghost falling maliciously into rebellion against God without temptation Are not the elect Angels any way benefited by the humane nature of Christ No his humanity only reacheth to sinfull mankind for if he had meant to have benefited Angels by taking another nature he would have taken their nature upon him How is it then said Eph. 1. 10. Col. 1. 20. that he reconciled things in heaven That is to be understood of the Saints then in heaven and not any way of the Angels although by the second Person of the Trinity the Angels were elected and are by him confirmed so that they shall stand for evermore Why was it requisite that our Mediatour should be Man was it not sufficient that he was God No it was further requisite that he should be man also because 1. Our Saviour must suffer and die for our sins which the Godhead could not doe 2. Our Saviour also must perform obedience to the law which in his Godhead he could not doe 3. He must be man of kin to our nature offending that he might satisfie the justice of God in the same nature wherein it was offended Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14 15 16. For the righteousnesse of God did require that the same nature which had committed the sin should also pay and make amends for sin and consequently that onely nature should be punished which did offend in Adam Man therefore having sinned it was requisite for the appeasing of Gods wrath that man himself should die for sin the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savour unto God for us 1 Tim. 2. 5. Heb. 2. 9 10. 14. 15. Rom. 5. 12. 15. Eph. 5. 2. 4. It is for our comfort that thereby we might have free accesse to the throne of Grace and might find help in our necessities having such an high Priest as was in all things tempted like unto our selves and was acquainted with our infirmities in his own person Heb. 4. 15 16 5. 2. 5. As we must be saved so likewise must we be sanctified by one of our own nature that as in the first Adam there was a spring of humane nature corrupted derived unto us by naturall generation so in the second Adam there might be a fountain of the same nature restored which might be derived unto us by spirituall regeneration What comfort then have you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sin and being man himselfe is also meet to be more pitifull and mercifull unto men What by this that he is both God and man By this I am most certainly assured that he is able most fully to finish the work of my salvation seeing that as he is man he is meet to suffer for sin as he is God he is able to bear the punishment of sin and to overcome the suffering being by the one fit and by the other able to discharge the office of a Mediatour Mans nature can suffer death but not overcome it the divine nature cannot suffer but can overcome all things our Mediatour therefore being partaker of both natures is by the one made fit to suffer by the other able to overcome whatsoever was to be laid upon him for the making of our peace Are these his natures separated No verily for though they be still distinguished as hath been said in substance properties and actions yet were they inseparably joyned together in the first moment the holy Virgin conceived and made not two but one person of a Mediatour 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27 28. The holy Ghost sanctifying the seed of the woman which otherwise could not be joyned to the Godhead and uniting two natures in one person God and man in one Christ Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel much lesse man is able to comprehend Why so For that the manhood of our Saviour Christ is personally united unto the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God Esa. 6. 2. Was this union of the body and soul with the Godhead by taking of the manhood to the Godhead or by infusing the Godhead into the manhood By a divine and miraculous assuming of the humane nature which before had no subsistence in it self to have his beeing and subsistence in the divine leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person for otherwise there should be two Persons and two Sons one of the holy Virgin Mary and another of God which were most prejudiciall to our salvation What then is the personall union of the two natures in Christ The assuming of the humane nature having no subsistency in it selfe into the person of the Son of God Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead so making one Christ God and man Mat. 1. 23. Can you shadow out this conjunction of two natures in one person by some earthly resemblance We see one tree may be set into another and it groweth in the stock thereof and becommeth one and the same tree though there be two natures or kind of fruit still remaining So in the Son of God made man though there be two natures yet both being united into one person there is but one Son of God and one Christ. What was the cause that the person of the Sonne of God did not joyn it self to a perfect person of man 1. Because that then there
would not be a personall union of both to make but one perfect Mediatour 2. Then there should be four persons in the Trinity 3. The works of each of the natures could not be counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the manhood is become of infinite merit as being the obedience of God and thereupon Act. 20. 28. God is said to have purchased his Church with his own blood What gather you hence That his name is wonderfull Esa. 9. 6. and his sacrifice most effectuall offering himselfe without spot unto God for us Heb. 9. 14. 26. What further fruit have we by this conjunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto considering God in the second person in the Trinity which hath taken our nature whereby God is after a sort revealed in the flesh he hath whereupon to stay his mind How did the Jewes then before his comming which could not doe so They might propose to themselves the second Person that should take our nature and the same also that had appeared sundry times in the shape of a man Gen. 18. 1 2. 19. 1 2. Albeit our priviledge is greater then theirs as they that behold him as he is where they did behold as he should be Hitherto of the Person of Christ what is his Office To be a Mediatour betwixt God and man and so to discharge all that is requisite for the reconciling of us unto God and the working of our salvation 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate because he prayeth for us to the Father and pleadeth our cause before his Judgement seat What a one must he be that should undertake this mediation One which is in very deed a man Heb. 2. 14 15. and perfectly righteous without exception 1 Joh. 3. 5. and more mighty then all creatures that is he which also is the very true God Act. 20. 28. Can no bare man be Mediatour betwixt God and Man No verily for Eli saith 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges but if he offend against God there is no man can make his peace Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ None but he because 1. There is but one God and therefore but one Mediatour between God and man 1 Tim. 2. 5. 2. He only is fit as he only that partaketh both the natures of God and man which is necessary for him that should come between both 3. That is declared by the Types of Moses who alone was in the Mountain of Aaron or the high Priest who only might enter into the Sanctum Sanctorum holy place of holy places 4. The same appeareth by the similitudes wherewith he is set forth Joh. 10. 9. I am the door by me if any man enter in he shall be saved c. and Joh. 14. 6. I am the way no man commeth to the Father but by me 5. He alone hath found sufficient salvation for all those that come unto him Heb. 7. 9. Joh. 10. How commeth it then to passe that this office is given to Moses and unto others Gal. 4. 19. Deut. 5. 31. They are only Ministers of the Word not authors of the work of Reconciliation 2 Cor. 5. 19. Job 33. 23. But is there no need of any other Mediatour for us unto Christ No for he is the next of kinne Joh. 19. 25 26. most mercifull most faithfull Heb. 2. 17. and able perfectly to save all those that come to God through him How is our Saviour graced by God and commended unto us in his office of Mediation First in that he came not to it but being called of God his Father in a speciall sort Esa. 42. 1 2 c. Heb. 5. 4 5. Secondly in that being called he discharged it most faithfully in which respect he is compared to Moses faithful in all the house of God preferred before him as the Master before the servant Heb. 3. 2 3. 5 6. What use are we to make of his calling by God 1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not Heb. 5. 4 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us in that he thrust not himself in but came in by the will of God and his appointment For hereby we are more assured of the good wil of God to save us seeing he hath called his Son unto it and that he will accept of all that he shall doe for us as that which himself hath ordained What learn you from his faithfulnesse That he hath left nothing undone of things that belong to our reconciliation What names are given him in regard of his office of Mediation The name of Jesus and of Christ Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus He is called Jesus that is a Saviour because he came to save his people from their sins Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them What comfort have you by this 1. My comfort is even the same which I have said and the rather because God from heaven gave him his name and the Church on earth hath subscribed thereunto 2. That nothing can hurt me so long as my faith doth not fail me Why is he called Christ He is called Christ that is Anointed because he was anointed of God to be a Prophet Priest and King for all his people and so for me Esa. 61. 1 2 3 4. Act. 4. 26 27. Luk. 4. 18. Ps. 45. 7. 110. 1 2 3 4. Heb. 1. 9. 7. 1 c. Who was he that was thus anointed Christ God and man though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship namely to Prophets Priests and Kings which were figures of him Was Christ anointed with materiall oyle as they were No but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour and that without measure Esay 61. 1. What learn you from hence That all fulnesse of grace dwelling in Christ all true Christians shall receive of his fulnesse grace for grace 1 John 1. 14. 16. Whereunto was Christ anointed Unto the office of his Mediation by discharging whereof he might be made an al-sufficient Saviour Wherein standeth his Mediation and what are the parts thereof Being to be a Mediatour between God and man 1 Tim. 2. 5. the first part of his mediation must be exercised in
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
not by the ordinary way of naturall generation is thereby freed from all the touch and taint of the corruption of our flesh which by that means onely is propagated from the first man unto his posterity Whereupon hee being made of man but not by man and so becomming the immediate fruit of the womb and not of the loyns must of necessity bee acknowledged to be that HOLY THING which so was born of so blessed a Mother Who although shee were but the passive and materiall principle of which that precious flesh was made and the holy Ghost the agent and efficient yet cannot the man Christ Jesus thereby bee made the Son of his own Spirit Because Fathers doe beget their children out of their own substance 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 our Lord 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 bee remaining that which hee was whereby it came to passe that this holy thing which was born of her was indeed and in truth to bee called the SON of GOD. Which wonderfull connexion of two so infinitely differing natures in the unity of one person how it was there effected is an inquisition fitter for an Angelicall intelligence then for our shallow capacity to look after to which purpose also wee may observe that in the fabrick of the Ark of the Covenant the posture of the faces of the Cherubims toward the Mercy-seat the type of our Saviour was such as would point unto us that these are the things which the Angels desire to stoope and look into And therefore let that satisfaction which the Angel gave unto the Mother Virgin whom it did more specially concern to move the question How may this bee content us The power of the Highest shall overshadow thee For as the former part of that speech may informe us that with God nothing is impossible so the latter may put us in minde that the same God having overshadowed this mystery with his own vaile wee should not presume with the men of Bethshemesh to look into this Ark of his lest for our curiosity wee bee smitten as they were Onely this wee may safely say and must firmely hold that as the distinction of the Persons in the holy Trinity hindreth not the unity of the Nature of the Godhead although every Person intirely holdeth his owne incommunicable property so neither doth the distinction of the two Natures in our Mediatour any way crosse the unity of his Person although each nature remaineth intire in it self and retaineth the properties agreeing thereunto without any conversion composition commixtion or confusion When Moses beheld the bush burning with fire and yet no whit consumed he wondred at the sight and said I will now turn aside and see this great sight why the bush is not burnt But when God thereupon called unto him out of the midst of the bush and said Draw not nigh hither and told him who he was Moses trembled hid his face and durst not behold God Yet although being thus warned we dare not draw so nigh what doth hinder but we may stand aloof off and wonder at this great sight Our God is a consuming fire saith the Apostle and a question wee finde propounded in the Prophet Who among us shall dwell with the devouring fire who amongst us shall dwell with the everlasting burnings Moses was not like other Prophets but God spake unto him face to face as a man speaketh unto his friend and yet for all that when hee besought the Lord that he would shew him his glory hee received this answer Thou canst not see my face for there shall no man see me and live Abraham before him though a special friend of God and the father of the faithfull the children of God yet held it a great matter that he should take upon him so much as to speak unto God being but dust and ashes Yea the very Angels themselves which are greater in power and might are fain to cover their faces when they stand before him as not being able to behold the brightnesse of his glory With what astonishment then may wee behold our dust and ashes assumed into the undivided unity of Gods own Person and admitted to dwell here as an inmate under the same roofe and yet in the midst of those everlasting burnings the bush to remain unconsumed and to continue fresh and green for evermore Yea how should not wee with Abraham rejoyce to see this day wherein not onely our nature in the Person of our Lord Jesus is found to dwell for ever in those everlasting burnings but in and by him our own persons also are brought so nigh thereunto that God doth set his Sanctuary and Tabernacle among us and dwell with us and which is much more maketh us our selves to be the house and the habitation wherein he is pleased to dwell by his Spirit according to that of the Apostle Yee are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people And that most admirable prayer which our Saviour himself made unto his Father in our behalf I pray not for these alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me I in them and thou in mee that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me To compasse this conjunction betwixt God and us he that was to be our JESUS or Saviour must of necessity also be IMMANUEL which being interpreted is God with us and therefore in his Person to be Immanuel that is God dwelling with our flesh because he was by his Office to to be Immanuel that is he who must make God to be at one with us For this being his proper office to be Mediatour between God and men he must partake with both and being before all eternity consubstantiall with his Father he must at the appointed time become likewise consubstantiall with his children Forasmuch then as the children are partakers of flesh and bloud he also himself likewise took part of the same saith the Apostle We read in the Romane history that the Sabines and the Romanes joyning battell together upon such
discharge in the least measure His surety therefore being to satisfie in his stead none will bee found fit to undertake such a payment but he who is both God and Man Man it is fit he should bee 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 one mans disobedience many were made sinners so by the obedience of one man likewise many should be made righteous Again if our Mediatour were onely God he could have performed no obedience the Godhead being free from all manner of subjection and if he were a bare man although he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himselfe amidst all the temptations of Satan and this wicked world he should be subject to fall as they were or if he should hold out as the elect Angels did that must have been ascribed to the grace and favour of an other whereas the giving of strict satisfaction to Gods justice was the thing required in this behalf But now being God as well as Man he by his own eternall Spirit preserved himself without spot presenting a far more satisfactory obedience unto God then could have possibly been performed by Adam in his integrity For beside the infinite difference that was betwixt both their Persons which maketh 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 himselfe holy but what holinesse he had he received from him who created him according to his owne image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himselfe had planted and of his own would all that have been which could be given unto him But Christ did himself sanctifie that humane nature which he assumed according to his own saying Joh. 17. 19. For their sakes I sanctifie my self 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 unto his Father Againe if Adam had done all things which were commanded him hee must for all that have said I am an unprofitable servant I have done that which was my duty to doe whereas in the voluntary obedience which Christ subjected himself unto the case stood far otherwise True it is that if we respect him in his humane nature his Father is greater then he and he is his Fathers servant yet in that he said and most truly said that God was his Father the Jews did rightly infer from thence that he thereby made himself equall with God and the Lord of Hosts himselfe hath proclaimed him to bee the man that is his fellow Being such a man therefore and so highly born by the priviledge of his birth-right hee might have claimed an exemption from the ordinary service whereunto all other men are tyed and by being the Kings Son have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers When the Father brought this his first-begotten into the world he said Let all the Angels of God worship him and at the very instant wherein the Son advanced our nature into the highest pitch of dignitie 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 tyed to no other subjection then now he is or hereafter shall be when after the end of this world he shall have delivered up the kingdome to God the Father For then also in regard of his assumed nature he shall be subject unto him that put all other things under him Thus the Son of God if he had minded onely his own things might at the very first have attained unto the joy that was set before him but looking on the things of others he chose rather to come by a tedious way and wearisome journey unto it not challenging the priviledge of a Son but taking upon him the form of a mean servant Whereupon in the dayes of his flesh hee did not serve as an honourable Commander in the Lords host but as an ordinary soldier he made himself of no reputation for the time as it were emptying himself of his high state and dignity hee humbled himself and became obedient untill his death being content all his life long to be made under the Law yea so farre that as he was sent in the likenesse of sinfull flesh so he disdained not to subject himself unto that Law which properly did concern sinfull flesh And therefore howsoever Circumcision was by right appliable onely unto such as were dead in their sins and the uncircumcision of their flesh yet he in whom there was no body of the sins of the flesh to be put off submitted himself notwithstanding thereunto not onely to testifie his communion with the Fathers of the old Testament but also by this means to tender unto his Father a bond signed with his own bloud whereby he made himself in our behalf a debtor unto the whole Law For I testifie saith the Apostle to every man that is circumcised that he is a debtor to the whole Law In like manner Baptisme appertained properly unto such as were defiled and had need to have their sins washed away and therefore when all the land of Judea and they of Jerusalem went out unto John they were all baptized of him in the river Jordan confessing their sinnes Among the rest came our Saviour also but the Baptist considering that he had need to be baptized by Christ and Christ no need at all to be baptized by him refused to give way unto that action as altogether unbefitting the state of that immaculate Lambe of God who was to take away the sinne of the World Yet did our Mediatour submit himself to that ordinance of God also not onely to testifie his communion with the Christians of the new Testaments but especially which is the reason yeelded by himselfe because it became him thus to fulfill all righteousnesse And so having fulfilled all righteousnesse whereunto the meanest man was tyed in the days of his pilgrimage which was more then he needed to have undergone if he had respected only himself the works which he performed were truly workes of supererogation which might be put upon the account of them whose debt hee undertook to discharge and being performed by the Person of the Son of God must in that respect not onely be equivalent but infinitely over-value the obedience of Adam and all his posterity although they had remained in their integrity and continued untill this houre instantly serving God day
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
In generall a person is one particular thing indivisible incommunicable living reasonable subsisting in it selfe not having part of another Shew me the reason of the particular branches of this definition I say that a person is first one particular thing because no generall notion is a person Indivisible because a person may not be divided into many parts Incommunicable because though one may communicate his nature with one he cannot communicate his person-ship with another Living and reasonable because no dead or unreasonable thing can be a person Subsisting in it self to exclude the humanity of Christ from being a person Not having part of another to exclude the soule of man separated from the body from being a person What is a person in the Trinity It is whole God not simply or absolutely considered but by way of some personall proprieties it is a manner of being in the God-head or a distinct substance not a quality as some have wickedly imagined for no quality can cleave to the God-head having the whole God-head in it Joh. 11. 22. 14. 9. 16. 15. 1. 17. 21. Col. 2. 3. 9. In what respect are they called Persons Because they have proper things to distinguish them How is this distinction made It is not in nature but in relation and order Declare then the order of the persons of the blessed Trinity The first in order is the Father then those that come from the Father the Sonne who is the second and the holy Ghost who is the third person in Trinity How are these three distinguished by order and relation The Father is of himself alone and of no other the Son is of the Father alone begotten the holy Ghost is of the Father and the Son proceeding and the Father is called a Father in respect of the Son the Son in respect of the Father the holy Ghost in respect that he proceedeth from the Father and the Son but the one is not the other as the fountain is not the stream nor the stream the fountain but are so called one in respect of another and yet all but one water What then is the Father The first person of the Trinity who hath his beeing and foundation of personall subsistence from none other and hath by communication of his essence eternally begotten his only Son of himself Joh. 5. 27. 14. 11. 20. 17. Psal. 2. 7. Heb. 1. 3. How is it proved that the Father is God By expresse testimonies of the Scriptures and by reason drawn from the same What are those expresse testimonies John 17. 3. This is life everlasting to know thee to be the only God Rom. 1. 7. Grace and peace from God the Father Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ c. What are the reasons drawn from the word of God That we are bidden to pray to him Mat. 6. 6. 9. that he revealeth the mysteries Mat. 11. 25. 27. suffereth his Son to shine c. Mat. 5. 45. How is it shewed that he begat his Son of himself In that he is called the brightnesse of his glory and the engraven form of his person Heb. 1. 3. and in that his generation being from eternity there was no creature who might beget him In what respects is he called the Father 1t. In respect of his naturall Son Jesus Christ begotten of his own nature and substance Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ Eph. 1. 3. 2ly In respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall Son Jesus Christ Ephes. 3. 14. John 1. 12. Rom. 8. 14 15. Mat. 6. 9. for as he is by nature the Father of Christ so is he by grace to us that beleeve our Father also What learn you from hence To honour and obey him as a Father and to be followers of God as dear children Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1. What other names are given in the Scripture to the first Person The Father spake most commonly in the old Testament for in these last times he hath spoken by his Son and he is called by these names Jehovah that is I am that I am without beginning or ending Esa. 42. 8. Elohim that is mighty and strong Adonah that is Judge or in whose Judgement we rest Lord of Hosts because he hath Angels and men and all creatures at command to fight for him 1 Kings 19. 14. The God of Jacob or of Israel because he made a promise to Abraham that he would be his God and the God of his seed and the Israelites were the seed of Abraham Act. 3. 13. Hitherto of the Father doe the other Persons that are of the Father receive their essence or Godhead from him They doe for howsoever in this they agree with the Father that the essence which is in them is of it selfe uncreated and unbegotten yet herein lieth the distinction that the Father hath his essence in himself or originally and from none other the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father otherwise they should have had no true Godhead but not from themselves Essentia Filii est à seipso hac ratione dici potest Autotheos persona tamen Filii non est à seipso ideoque non potest hac ratione dici Autotheos persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam that is the essence of the Son is of himself and for this cause he may be said to be God of himself notwithstanding the person of the Son is not of himself and therefore for this cause he cannot be said to be God of himself for his person is begotten of the Father by receiving from him an unbegotten essence If these Persons that come from the Father have a beginning how can they be eternall They have no beginning of time or continuance but of order of subsistence and off-spring and that from all eternity Are you able to set down the manner of this eternall off-spring We find it not revealed touching the manner and therefore our ignorance herein is better then all their curiosity that have enterprized arrogantly the search hereof for if our own generation and frame in our mothers womb be above our capacity Ps. 139. 14 15. it is no marvell if the mystery of the eternall generation of the Son of God cannot be comprehended And if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth John 3. 8. it is no marvell if the proceeding of the holy Ghost be unsearchable Thus much in generall touching the Persons which come from the Father Now in speciall what is the Son The second Person of the Trinity having the foundation of
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
time the three Persons spake Gen. 1. 26 Let us make man c. Heb. 13. 8. Jesus Christ yesterday to day and the same for ever How can there be this equality betwixt the three Persons of the Trinity seeing the Father is the first the Sonne the second the Holy Ghost the third Because every one of them is perfect God who is infinite eternall and incomprehensible Have they all three one will likewise They have and therefore they will all one and the same thing without any crossing contradiction or varying in themselves as the Sonne himselfe said John 8. 29. I doe alwayes those things that please him viz. the Father Is there nothing else to be said of the Communion of the three Persons betwixt themselves Yes that first one is in another and possesseth one another the Father remaineth with the Sonne the Sonne with the Father the Holy Ghost in and with them both Prov. 8. 22. John 1. 1. 14. 10. 14. 20. They have glory one of another from all eternity John 17. 5. They delight one in another and infinitely rejoyce in one anothers fellowship the Sonne being the delight of his Father the Father of the Sonne and the Holy Ghost of both Prov. 8. 30. What things have they common in regard of the creatures All outward actions as to decree to create to order govern and direct to redeem to sanctifie are equally common to the three Persons of the Trinity for as they are all one in nature and will so must they be also one in operation all of them working one and the same thing together Gen. 1. 26. John 5. 17. 19. What are the things proper to each of them They likewise are partly in regard of themselves and partly of the creatures whereby the distinction of them is conceived partly in relation and order of subsistence betwixt themselves and partly in order and manner of working in the creatures What things are proper to each of them in regard of themselves First in manner and order of beeing the Father is the first Person having his beeing from himself alone and is the fountaine of beeing to the other Persons the Sonne is the second having his beeing from the Father alone and in that respect is called the Light the Wisdom the Word and the Image of the Father The Holy Ghost is the third having his beeing from them both and in that respect is called the Spirit of God of the Father and of Christ. Secondly in their inward actions and properties the Father alone begetteth and so in relation to the second Person is called the Father the Sonne is of the Father alone begotten the Holy Ghost doth proceed both from the Father and the Sonne What is proper to each of them in regard of the creatures First the originall of the action is ascribed to the Father John 5. 17. 19. the wisdome and manner of working to the Sonne John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost Gen. 1. 2. 1 Cor. 12. 11. Secondly the Father worketh all things of himselfe in the Sonne by the Holy Ghost the Sonne worketh from the Father by the Holy Ghost the Holy Ghost worketh from the Father and the Sonne Having spoken of the first part of Divinity which is of the nature of God it followeth that we speak of his Kingdome which is the second What is the Kingdom of God His universall dominion over all creatures whereby he dispenseth all things externally according to his own wisdome will and power or an everlasting Kingdome appointed and ruled by the counsell of his own will Luke 1. 33. Esa. 9. 7. Dan. 2. 44. Es. 40. 13. Psal. 99. 1. 115. 3. Rom. 11. 34 35 36. Eph. 1. 11. Esa. 44. 24. 45. 27. Wherewith doth he reign and rule Principally by his own powerfull Spirit which none can resist What end doth he propound unto himselfe in his Kingdome His own glory Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14. What is that about which his Kingdome is occupied All things visible and invisible When shall it end Never either in this world or in the world to come Psal. 145. 13. What manner of Kingdome is it A righteous Kingdom Psal. 45. 6 7. 97. 2. What instructions are you to gather out of the doctrine of the Kingdome of God They are expressed in the 99. Psalme in the beginning whereof the Prophet speaketh in this manner 1. The Lord reigneth which teacheth us that God alone hath and exerciseth soveraign and absolute Empire over all and that he admitteth no fellow-governour with him Let the people tremble shewing that all nations and sorts of people should tremble forasmuch as he alone is able to save and to destroy for if men tremble under the Regiment and Kingly rule of men how much more ought they to tremble under the powerfull Kingdome of God which hath more power over them then they have over their Subjects This trembling doth it stand onely in feare No but in reverence also that that which we comprehend not in this Kingdome with our reason we reverence and adore What learn you thereby That we submit our selves to his Kingdome erected amongst us That we presume to know nothing but that he teacheth us to will nothing but what he biddeth us to love hate feare and affect nothing but what he requireth What doth follow in this 99. Psalme Vers. 1 2. He sitteth between the Cherubims let the earth be moved the Lord is great in Sion and he is high above all the people Whence we learn that although all the world roare and fret yet we should not feare because the Lord is greater Ps. 39. 1. 4. 97. 1. Vers. 3. They shall praise thy great and fearfull name for it is holy which sheweth that God ought to be magnified because he is great and fearfull and yet holy and holinesse it selfe Ver. 4. The Kings strength also loveth Judgment Thou dost establish Equity Thou executest Judgement and Righteousnesse in Jacob whereby we learn this comfort from Gods reigning that when we are wronged and oppressed by tyranny of men we may have our recourse to the just and righteous Judgment of God which is the righteous Judge of the world Eccl. 5. 7 8. Vers. 5. Exalt ye the Lord our God c. out of the might and Majesty and holinesse of the Lord we should learn to extoll him with praises Ps. 145. 11 12. Seeing God is without beginning what did he in that infinite space which was ere the world was made it being unbeseeming the Majesty of God to be idle and unoccupied all that time It behoveth us to think that he did things agreeable to his divine nature but we should be evill occupied in the search of them further then himselfe hath made them known which made an ancient Father to give this answer to a curious inquirer of Gods doings before he made the world That he was making
jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
it is a judiciall sentence opposed to condemnation Rom. 8. 34 35. Who shall lay any thing saith Paul to the charge of Gods elect It is God that justifieth who shall condemn Now as to condemn is not the putting any evill into the nature of the party condemned but the pronouncing of his person guilty and the binding him over unto punishment so justifying is the Judges pronouncing the Law to be satisfied and the man discharged and quitted from guilt and judgement Thus God imputing the righteousnesse of Christ to a sinner doth not account his sins unto him but interests him in a state of as full and perfect freedom and acceptance as if he had never sinned or had himselfe fully satisfied For though there is a power purging the corruption of sin which followeth upon justification yet it is carefully to be distinguished from it as we shall further shew hereafter This for the name of Justification but now for the thing it selfe what is the matter first of our justification The matter of justification or that righteousnesse whereby a sinner stands justified in Gods sight is not any righteousnesse inherent in his own person and performed by him but a perfect righteousnesse inherent in Christ and performed for him What righteousnesse of Christ is it whereby a sinner is justified Not the essentiall righteousnesse of his divine nature but First the absolute integrity of our humane nature which in him our head was without guile Heb. 7. 6. Secondly the perfect obedience which in that humane nature of ours he performed unto the whole law of God both by doing whatsoever was required of us Mat. 3. 15. and by suffering whatsoever was deserved by our sins 1 Pet. 2. 24. for he was made sin and a curse for us that we might be made the righteousnesse of God in him What is the forme or being cause of our justification and that which makes this righteousnesse so really ours that it doth justifie us The gracious imputation of God the Father accounting his Sons righteousnesse unto the sinner and by that accounting making it his to all effects as if he himselfe had performed it But how can Christs righteousnesse be accompted ours is it not as absurd to say that we are justified by Christs righteousnesse as that a man should be wise with the wisdom of another or live and be in health by the life and health of another No doubtlesse because this righteousnesse is in Christ not as in a person severed from us but as in the head of the Church the second Adam from whom therefore it is communicated unto all who being united as members unto him doe lay claim thereunto and apply it unto themselves Rom. 5. 19. Rom. 10. 4. For if the sin of Adam were of force to condemn us all because we were in his loynes he being the head of our common nature why then should it seem strange that the righteousnesse of our Saviour Christ both God and man should be availeable to justifie those that are interessed in him especially considering that we have a more strict conjunction in the Spirit with him then ever we had in nature with Adam And though it be not fit to measure heavenly things by the yard of reason yet it is not unreasonable that a man owing a thousand pound and not being able to pay it his creditor may be satisfied by one of his friends If Christ have paid our debt how are we then freely justified by grace It is of grace that Christ is given unto us and also that his righteousnesse apprehended by faith is accounted ours It is true that the justification of a sinner considering the case as it is between the Father and Christ no man dare call it free no the price of our Redemption was the deepest purchase that the world ever heard of but what ever it cost Christ it cost us nothing and so to us it is freely of grace from Christ yea and to us it is freely grace from God the Father too not because he acquits us without a full satisfaction to his Justice or accepts that for perfect righteousnesse which is not perfect righteousnes but because he receives full satisfaction from the hands of a surety and that surety being his own Son when as he might have challenged the uttermost farthing at our hands which were the principals and then there had been no possibility for us to have been delivered What gather you from this doctrine of Justification by Christs righteousnesse 1. To condemn the proud opinion of Papists who seek Justification by their owne workes and righteousnesse inherent in themselves whereas though being accepted we must in thankfulnesse doe all we can for God yet when all is done we must acknowledge our selves unprofitable servants the onely matter of our joy and triumph both in life and death must be the imputation of Christs righteousnes not our persons nor the best actions of the holiest men dare appeare in Gods presence but in his name and merit who consecrates all the Lords Jesus 2. We may here take notice that there is no comfort to a Christian soule like that which floweth from this Well of salvation this sweet doctrine of Justification 1. Here we have assurance of the sufficiencie of our Redemption that soule must be throughly acquited that is stated in such a righteousnesse that debt must be fully discharged that hath such a price laid down for it our sinnes though never so great cannot weigh down his righteousnesse and merit Rom. 8. 33. and God having accepted his Sons righteousnes for us will not hold us any longer trespassers but he disables his own Justice from making any further demand 2. Hence there is nothing comes upon the Saints from Gods revenging Justice but all our corrections are medicinall from Gods Fatherly love to purge out that sin out of our nature which he hath already pardoned to our persons 3. Lastly this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections and sense of their weak measures of Sanctification To consider that the righteousnesse that is inherent in themselves is not the matter of their Justification or that which must appear before Gods presence to be pleaded the righteousnesse of Christ is compleat and perfect that is our main joy and crown of rejoycing to be found in Christ not having our own righteousnesse but that which is in him and made ours by Gods gracious account But how is this great benefit of Justification applyed unto us and apprehended by us This is done on our part by faith alone and that not considered as a vertue inherent in us working by love but only as an instrument or hand of the soule stretched forth to lay hold on the Lord our righteousnesse Rom. 5. 1. 10 10. Jer. 23. 6. So that faith justifieth onely Relatively in respect of the object which it fasteneth on to wit the righteousnesse of Christ by which
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour to such They who are younger and of meaner gifts whether of nature or of grace or of such as are gotten by exercise What is our duty towards such Superiours To acknowledge the things wherein God hath preferred them before us and to respect and regard them according to their graces and gifts What is the duty of them that are Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse on the other too much severenesse and austerity What are the duties to be performed towards Aged persons To rise up before the hoary head and honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable yet men that have a place of pre-eminency given them of the Lord may keep their places What is the contrary sin forbidden Despising or disregarding of the Aged What is the duty of such as are Superiours in knowledge and other graces To use their skill and other graces so as others may be benefited by them 1 Pet. 4. 10. What is our duty towards them To give them the due approbation to wait for their words and give eare unto their speeches Job 32. 11. 16. as being wiser then our selves to profit by their gifts and to make our benefit of their good graces so far as our calling will suffer What is the contrary sin Not acknowledging nor reverencing nor imitating the graces of their Superiors Who are the Superiors with Authority Such as by speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall duty is there between the Superiors and Inferiors of this sort To pray more especially one for another 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. 28. 0. What is required of the Inferiors Besides thankfulnesse fidelity Tit. 2. 10. there is specially required subjection and obedience Rom. 13. 1. What is Subjection An humble and a ready mind to submit our selves to their Government who are set over them in acknowledging the necessity of their power in governing them Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience A voluntary and hearty doing of that which the Superiors command Eph. 6. 1. 5 6 7. Col. 3. 20. Heb. 13. 7. or patient suffering that they shall inflict upon them albeit it should be either without just cause or somewhat more excessively then the cause requireth Heb. 12. 9 10. 1 Pet. 2. 19 20. Is there no restraint of this obedience None saving that which we owe unto God in regard whereof our obedience to them must be in the Lord that is only in lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours To protect and support such as are committed unto them Epes 5. 23. Rom. 13. 4. To provide good things for the body and the soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour above them to whom they shall give an account Ephes. 6. 9. and as those who rule over such as have a title unto and shall be partakers of the same glory which themselves look for 1 Pet. 3. 7. In what things doth this government consist In two Direction and recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God Yes verily and herein God hath declared his singular care of the everlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much the more assuredly kept in the feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe before them in prayer accordingly the Housholder being therein to be the mouth of his Family 2. To provide the necessaries belonging to this present life as food and raiment both sufficient and agreeable to every ones place and estate Gen. 18. 6 7 8. Prov. 27. 23 24 25. 31. 15. 1 Tim. 5. 8. with convenient government What is the duty of Inferiors in a Family To submit themselves to the order of the House and according to their places and gifts to performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
because it is impious for 1. He that loveth the world loveth not God 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon Matth. 6. 24. 2. Because a lover of money is an Idolater Eph. 5. 5. For that is our God on which we set our hearts Fourthly because it is pernicious For he that soweth unto the flesh shall of the flesh reap corruption Gal. 6. 8. and their end is destruction who minde earthly things Phil. 3. 19. 1 Tim. 6. 9. Fiftly because the love of money is the root of all evill and exposeth men to all tentations 1 Tim. 6. 9 10. What is the second speciall vertue here commanded Selfe-contentednesse when a man is contented with that estate and condition which God in his wise providence hath allotted unto him And doth not covet either that which is another mans or that which is unnecessary and superfluous Phil. 4. 11 12. And this springeth partly from the neglect of money and contempt of worldly things and partly from our affiance in God resting it selfe upon his promises providence goodnesse and all-sufficiency What motives may induce us to embrace this vertue 1. By the consideration of the vanity of worldly things and the profit which ariseth from piety and the love of divine excellencies 1 Tim. 6. 6 7 8. Godlinesse is great gaine with contentation For this abundantly supplyeth all our wants 1 Tim. 4. 8. Psal. 34. 10 11 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the feare of the Lord then great treasures and trouble therewith 2. Of Gods providence who is our provident and loving Father And therefore seeing we are his sonnes wee ought to bee content with our portion which our gracious Father hath allotted unto us and to say with David Psal. 16. 6. The lines are falne unto me in pleasant places For he best knoweth what we stand in need of Mat. 6. 32. Goe let us submit our selves to his will and providence Thirdly let us meditate on Gods promises Heb. 13. 5 6. Be content with such things as you have for he hath said I will never leave nor forsake thee And therefore let us cast our care upon God for he careth for us 1 Pet. 5. 7. Psalme 55. 22. Cast thy burthen upon the Lord and he shall sustain thee c. VVhat is the vice opposite to this vertue Not to be contented with our present state and condition but immoderately to desire more and greater things and to afflict our selves with distracting and carking cares in getting and compassing them VVho are most addicted to this vice Those who will not live according to the proportion of their meanes which God hath given them for these wanting more then is needfull their ordinary commings in and lawfull meanes doe not suffice them but they desire and seek things superfluous by unlawfull meanes as food and raiment above their state and ability But is it then unlawfull in a meane and poore condition to use meanes to improve and better our estate Our affiance in God and selfe contentednesse doe not hinder us from using all lawfull meanes to better our condition nor make us slothfull in our callings so that our desires be moderate and the meanes wee use bee lawfull we in the meane time resting upon Gods just and wise providence with contentation VVhat is the third internall duty respecting the lawfull getting and possessing of earthly things The lawfull measuring of our appetite and the moderating of our concupiscence For all appetite and desire is not unlawfull but that onely which is inordinate and immoderate for that desire which tendeth to the neeessary sustentation of our selves and others is commendable What things are here considerable Two things First what is necessary Secondly when the appetite is lawfull Concerning the former things are said to be necessary in respect of the necessity either of our selves or others What things are to be reputed necessary in respect of our selves There may be a three-fold necessity as either in respect of Nature Person or Estate What in respect of Nature Those things which are required to the sustaining of nature as we are men that is food and raiment 1 Tim. 6. 8. What is necessary in respect of Person When we have sufficient for our selves and those that belong unto us 1 Tim. 5. 8. What is necessary in respect of State When we have that which is sufficient to maintaine us according to our ranke place and calling whether it be Magistrates Ministers or ordinary men What is necessary in respect of others It is either private or publick VVhat is that necessity which respecteth the private When we have wherewith to relieve the necessities of private men after which ability all ought to labour Eph. 4. 18. Prov. 4. 15 16. For it is a more blessed thing to give then to receive Acts 20. 35. VVhat in respect of the publick It either concerneth the Church or Common-wealth unto both which we must be serviceable as being borne not onely for our selves but also for them Therefore we may justly desire and labour after such abilities as that we may not be wanting to either of them when their necessities require our helpe When is the Appetite lawfull When it is ordinate and moderate When is it ordinate When it is subordinate to our study and desire of Gods glory and our owne salvation Matth. 6. 33. and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly Who doe sinne in this kinde Those who seek worldly things by sinfull and unlawfull meanes to the hazzard of their soules and their eternall salvation such are more foolish then Esau that sold his Birth-right for a messe of Pottage Mark 8. 36. What is a moderate Appetite or Desire When we desire onely things necessary and these also so as that we can be content though we cannot get them Phil. 4. 11 12. An example whereof we have in Paul Phil. 4. 11. 12. and in Agur Pro. 30. 8. And Christ hath taught us to pray Give us this day our dayly bread that is food convenient and necessary VVhat are the extreames opposed hereunto They are two The first is voluntary affectation of poverty as the begging Friars among the Papists commending that for a vertue and a degree of perfection which the Spirit of God hath taught us to pray against Proverbs 30. 8. And hath enjoyned us not to begge but to labour with our hands that we may be helpfull unto others Eph. 4. 18. What is the other extreame The immoderate affectation of riches and honours and that in a greater measure then is needfull for us The former we call Covetousnesse the other Ambition VVhat is Covetousnesse An immoderate desire of Riches in which these vices concurre 1. An excessive love of Riches and the fixing of our hearts upon them 2. A resolution to become rich either by lawfull or unlawfull
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
onely to the faithfull for the strengthening of their faith in the eternall Covenant and the bringing them more effectually to the practice of Gods Commandements Exod. 12. 16. Luke 1. 59. 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. 6. 4. 1 Pet. 3. 21. Why call you it Action Because it is not a bare signe alone but a worke 1 Cor. 11. 24 25. Why call you it an action of the whole Church Because it is a publick action and appertaineth to the whole Church and therefore ought to be done in the presence of the Congregation by the example of John Matth. 3. 11 12. and commanded of Paul 1 Cor. 11. 18 20 22. it being a greater indignity for the Sacraments to be administered privately then for the civill judgement which is open and publike That we say nothing of the sacrifices under the Law which were not so excellent as these and yet it was not lawful to offer them in private which reproveth the disorder of the Papists who turne the Communion into a private Masse and minister the Lords Supper to one alone without the presence of the Congregation But may not the Sacraments be so administered upon necessity as namely to a sick man ready to depart out of this life There is no such necessity for a man believing wanting that opportunity of comming to the Lords Supper wanteth not the effect thereof seeing the Lord promised by Ezekiel that hee would be a Tabernacle to his people being banished from it Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt when with conveniency a man cannot enjoy them but the contempt or neglect of them when they may conveniently be come unto What theâ— is the fittest time and place for the administration of the Sacraments The fittest time is the Lords or some other day of publike meeting The most convenient place is the Church and usuall place of the assembly of the Congregation Did not Abraham minister the Sacrament of Circumcision in his private house His house was at that time the Church of God and therefore not private and so in the time of persecution the godly did oft-times meet in Barnes and such obscure places which were indeed publick because when the Church of God were there the house or place availed nothing to make it publick or private even as wheresoever the Prince is there is the Court also said to be though it were in a poore Cottage What difference is there between a Sacrament and a Sacrifice In a Sacrifice there is an offering made to God in a Sacrament there is an offer made by God to us In the Sacrifices Christ was signified as given for us in the Sacraments as given to us the Sacrifices onely signes the Sacraments seales also Who is the Author of a Sacrament God alone because he onely can bestow those graces which are sealed in a Sacrament How doth God ordaine a Sacrament By his Word How many parts of Gods Word are there whereby he doth institute and and ordaine a Sacrament Two First a Commandement to doe it Secondly a promise of a blessing upon the right using of it Was not the Rain-bow a Sacrament being a signe ordained by God No for though it were a signe yet it was no signe of salvation by Christ. What is the matter and substance of every Sacrament One and the same Iesus Christ although diversly communicated in divers Sacraments and in some more forcible then in others because of some elements communicating with or taking hold of or reaching to more of our senses What things then are required in a Sacrament Three First the outward signes and Sacramentall actions concerning the same Secondly the inward thing signified thereby viz. Christ Iesus with his saving graces and spirituall actions concerning the same Thirdly a similitude betwixt them both As in Baptisme for example that as water doth wash the body so doth the bloud of Christ wash away the spots of the soule What signes are used in Sacraments Some onely representing as water bread and wine some applying as washing eating drinking and such like What are the things signified First Christ Iesus and his merrits and secondly the applying of the same unto us in particular Wherein doth the signes of the things signified differ 1. In Nature 2. In the manner of receiving 3. In the parties which doe receive them 4. In the necessity of the receiving of them Wherein doe they agree In this that the signe doth so fitly represent the things signified thereby that the minde of a Christian is drawne by the signe to consider of the things signified What is then the Sacramentall union betwixt the signes and the things signified Such as betwixt a sealed will and the things conveighed in the same From whence it is that the names effects and properties of the one are given to the other What is the cause that moved the Lord to grace the outward signes in the Sacraments with the names of the things signified The outward elements have the names of the spirituall things they set forth 1. Because of their fit proportion and agreement in regard of the resemblance and similitude of the elements and the things signified in which respect they are called signes 2. To shew the inseparable conjunction of the things signified with the signe in the worthy receiver in which regard they are called Seales as in the person of Christ his two natures are so inseparably united that often times the properties and effects of the one are attributed to the other What is the ground of this Sacramentall union In generall the institution of Christ whereby fit things are appointed so to be used with a promise annexed In speciall the applying of that word unto certain speciall signes with prayer in particular and unto me the ground is my reverent and worthy receiving What is the use of Sacraments God hath ordained them to the end that by comparing and conferring the outward things with the inward they might help 1. Our understanding in which regard they are as it were images and glasses Gal. 3. 1. 2. Our remembrance in which respect they are Monuments Luk. 22. 19. 1 Cor. 11. 24. 3. And especially the perswasion of our hearts by reason whereof they are seals and pledges Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation which God hath not onely made to us in word but also confirmed the same by writ and lest that we should any wayes doubt as naturally we are inclined he hath set to his seales according to the manner of men that nothing might be lacking which should increase our strength What Doctrine is here to be gathered 1. What root of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeve is in us that the Word and Oath of God is not sufficient to pluckup but that we must have such aides 2. The mercy of God that applieth himself
9. 11. because he destroyeth many And that the Pope is such an one some of his owne Secretaries make it good confessing that many who were well disposed persons before their entry into that Sea became cursed and cruell beasts when once they were setled in the same as if there were some pestilent poyson in that seat infecting those that sit therein What learne you of this That the calling of the Pope is unlawfull for every office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to be esteemed for an unlawfull calling for in a lawfull calling some at the least are found in all ages profitable to the Church or Common-wealth What is the use of all this Doctrine That whosoever are partakers of the sins of Rome are also under the same curse and therefore such as have lived in Popery should examine our selves if we have truely repented us of it first by the change of our understanding as whether we have grown in the knowledg of the truth And secondly by the change of our affections as whether we hate Popery and love the truth unfainedly and so let every one judge himselfe that he be not judged and that with harder judgment Rom. 2. 4. according as God hath been the longer patient towards us What further That there can be no sound agreement betwixt Popery and the profession of the Gospel no more then betwixt light and darknesse falshood and truth God and Beliall and therefore no reconciliation can be devised betwixt them for if the members of Antichrist shall be destroyed we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also Doth every errour destroy the soule No verily for as every wound killeth not a man so every errour depriveth not a man of salvation but as the vitall parts being wounded or infected bring death so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction in which kind is Popery which sundry ways overthroweth the principles and grounds of our holy faith and therefore is tearmed an apostasie or departing from the faith Is it then impossible for a Pope to be saved No it is not impossible his sinne being not necessarily against the holy Ghost to which onely repentance is denyed for some in likelhood have entered into and continued in that Sea ignorantly and therefore may possibly finde place to repentance But if any be saved it is a secret hidden with God for concerning any thing that appeares by the end of any Pope since he was lift up in the Emperours chaire and discovered to be the man of sin there is no grounded hope given to perswade that any one of them is saved So much of Antichrist what he is towards others what is hee in himselfe That is set downe in two points first in that contrary to right and by meere usurpation he seateth himselfe in the Temple of God as if he were Christs Vicar being indeed his enemy both which the word Antichrist noteth Secondly in that he is here expressely named an adversary and one that is contrary to Christ. Wherein is the Pope adversary unto Christ Every way in life and in office How in life In that Christ being most pure and holy yea holinesse it selfe the Popes many of them are and have been most filthy and abominable in blaspheming conjuring murthering covetousnesse whoring and that incestuously and Sodomitically and yet will they in their ordinary Titles be called holy yea holinesse it selfe which is proper onely to Christ. How in Office First in his Kingdome Christs Kingdome is without all outward shew or pompe But the Popes Kingdome consisteth wholly in Pompe and Shewes as imitating his Predecessors the Emperours of Rome in his proud stately and lordly offices princely traine and outrageous expences in every sort Secondly in his Priest-hood in raising up another Sacrifice then Christ another Priesthood then his other Mediators then him Thirdly in his Propheticall office in that he teacheth cleane contrary to him Christ taught nothing but what hee received of his Father The Pope setteth out his owne Canons and Decrees of councells and in them he teacheth such Doctrine as overthroweth the maine foundation of that which Christ taught What is the second effect That he is exceedingly lifted up against all that is called God How doth this agree to the Pope More fitly then to any other person for Christ being very God abaseth himselfe unto the assuming of the nature of man the Pope a vile man advanceth himself to the Throne of God Christ being above all secular power paid tribute and was taxed and suffered himselfe to bee crowned with a crowne of Thornes and beare his owne Crosse but the Pope being under all secular power exalteth himselfe above all secular powers exacteth Tribute of Kings setteth his foot on the neck of Emperours carrieth a tripple Crowne of gold and is borne upon mens shoulders But he calleth himself the servant of servants Though he doe yet by the confession of his owne Canonists he doth it but dissemblingly and in hypocrisie which is double iniquity for they say that he doth in humility onely say so not that hee is indeed so as he saith What are the effects of this his pride They are two First he sitteth in the Church as God for he bindeth the consciences of men by his decrees which no Princes Law can doe for though men observe not such Lawes yet if they break them not of contempt they are discharged as if they did beare the penalty prescribed in them By this it seemeth that the Church of Rome is yet the Church of God although corrupt seeing it is said that hee sitteth in the Temple of God No verily but it is so said first because it beareth the name of the Church for the Scriptures give the name to a thing according to that it hath been as when Christ saith The abomination of desolation shall stand in the holy place he meaneth not that the Temple was then holy which at that time being no figure nor shadow of Christ and his Church was profaned but that it had been holy so we confesse that there had beene a true Church in Rome which is now no Church of Christ but the Synagogue of Satan Secondly he is said to sit in the Temple of God because he exerciseth his tyrannicall rule in the Christian world and is most busie in those parts where Christ had his Church and the Gospell is professed labouring in all places either by himselfe or his wicked instruments to overthrow or corrupt poyson or hinder the free course of the Gospel so that in this regard he may be said to sit in the Temple of God that is to reigne and tyrannize in the Church of God though the City where he is be Sodome and the Church whereof he is head the Synagogue of Satan What is the other