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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89734	A brief and excellent treatise containing the doctrine of godliness, or living unto God. Wherein the body of divinity is substantially proposed, and methodically digested, by way of question and answer. And, wherein sundry difficult points, much controverted in these times, are briefly and solidly determined, by that reverend and learned divine, Mr. John Norton, teacher of the church of God at Ipswich in New-England. Feb. 4. 1647. Imprimatur Joseph Caryl.	Norton, John, 1606-1663.	1648 (1648)	Wing N1315; Thomason E1178_5; ESTC R204872	25,055	63

A brief and excellent TREATISE Containing The Doctrine of Godliness or Living unto GOD. WHEREIN The Body of DIVINITY is substantially proposed and methodically digested By way of Question and Answer AND Wherein sundry difficult Points much Controverted in these TIMES are briefly and solidly determined By that Reverend and Learned Divine Mr. John Norton Teacher of the Church of God at Ipswich in NEW-ENGLAND Feb. 4. 1647. Imprimatur JOSEPH CARYL London Printed by John Field for Edmund Paxton and are to be sold at his Shop in Pauls chain over against the Castle Tavern near to the Doctors Commons 1468. THE PUBLISHER To the Courteous READER TO be tedious in Prefacing where the Work is so short would be prejudicial both to the Author that hath studied and the Reader that delights in brevity Yet because the world is grown to such a frame that little though never so excellent is now respected if not commended accept a word or two The subject cannot but please any who is cordially affected to approve himself to God and the world by walking in all godliness and honesty To live is the desire of the creature to live to sin of a sensual and corrupt creature to live unto God of a new creature If Christ be in us we are new creatures and so shall daily be renewed in strength and grace till we attain to that state where old things shall utterly vanish Among others take this little Treatise attend to it and in these giddy times wherein poor souls seem to be bewitched and led captive with the enticing words of Mens Doctrines thou mayest have a direction to lead thee toward thine end the enjoyment of God Touching the Author though he be far above my commendation or the worlds usual expectation yet lest the ignorance of him should prejudice his worth and so the benefit of his Labors Honesty requires me to speak what Modesty justly denies him to publish Where he is he is eminent honorable among the Worthies yea without injury to any one of the chief Whosoever reads this which is but a piece of him let him if he can justly deny his abilities and learning If any fall out with his Opinion concerning Church-power let him before he censure read his Answer to Apollonius in Latine and then if he be not fully satisfied let him censure on or disprove it if he can and let the Author have his Plea to make it good and then let the world judge who hath the best To trouble thee no farther as there are diversities of subjects so there are diversities of gifts that every one whose eye is to heaven may have somewhat spoken suitable to his own heart It may be what satisfaction thou hast missed elswhere thou mayest receive here Read thou and God give thee understanding in all things Farewel J. W. CHAP. I. Of the Sufficiency and so of the Essence of GOD. Q. WHat is Divinity Ans The Doctrine of godliness Rom. 6.11 or living to God Q. How many parts hath it A. Two Faith in God Obedience unto God Tit. 3 8. Q. Concerning God what are we to know A. 1. That God is Heb. 11.6 Deu 6.4 1 Cor. 8.5 6. Exod. 35.23 2. That God is one 3. What this one God is as he hath manifested himself to us in his back-parts according to our measure manner Q. From what other heads may arguments be drawn readily to prove that God is A. From the word of God From the works of God From the eminenter works of his Spirit 1. Supernatural upon the Creature viz. Miracles 2. Extraordinary upon Hypocrites 3. Special upon the Elect. Q. What are his back-parts A. His Sufficiency Efficiency Q. Wherein consists his Sufficiency A. In his Essence Subsistence Q. What do you understand by the essence of God A. The essence of God absolutely considered is that one pure and meer act by which God is God Q. How may we further know what his essence is A. Because through weakness of our understanding we cannot in any measure apprehend it by one act it hath pleased God to give unto himself many Names and Attributes by the help of which we may the better conceive thereof Q. Which are those Names A. Jehovah Exod. 6.3 signifying Gods being of himself and also his giving being to all creatures and to his word both promises and threatnings Jah Psa 68.4 signifying that God is an absolute being of himself and gives being to all creatures Ehjeh asher Ehjeh Exod. 3.14 I am that I am or I will be that I will be it signifies Gods eternal and unchangeable being in himself and that he is now and will be for ever that which he was before to Abraham Isaac and Jacob accordingly we reade of Jesus Hebr. 5.8 to this Name Christ alludeth Joh. 8.58 El the mighty one Isa 9.6 signifying that God hath all power in himself and giveth unto all creatures the power which they have Elohim a word of the Plural Number Gen. 1.26 signifying that there is a plurality in this one being of God and so notes the mystery of the Trinity or Three Persons in one Essence Shaddai Gen. 17.1 signifying the All-sufficiency of God or that God is he who is All-sufficient wanting nothing and able to provide for all Adonai Lord Psa 2.4 signifying the absolute Lordship of God it is of the Plural Number and therefore signifieth all the Three Persons in one Essence Helion translated the most High Psa 9.2 signifying that God in his being and glory is far above all creatures Luke 1.32 In the New Testament Theos Mat. 4.7 God signifying a Being that is above all other beings and comprehending all other beings in its power Kurios Col. 4.1 Lord or Master signifying that God is the onely Lord and hath absolute power over all creatures Of the Attributes Q. What do you understand by the attributes of God A. Certain essential properties which God is pleased in Scripture to ascribe or attribute unto himself they are also called the Perfections of God or Divine Predications or Titles Q. What is the use of these attributes A. Their use is to help our understanding the better to conceive of the Essence of God Exod. 34.6 7. Q. How are the attributes distinguished from the essence A. They are not distinguished from the essence really but notionally that is they are not distinguished at all in God but onely to us-ward according to our maner of conceiving for every and all the attributes are the Divine essence it self according to that received proposition Whatsoever is in God is God and this is the reason why some describe every attribute from the essence of God Q. How many kindes of attributes are there A. Three Negative Relative Positive Q. What do you understand by the Negative attributes A. Such attributes as remove from God all imperfection by these we help our understanding in our meditation of God by way

4. By making of our persons and actions accepted before God Q. What is the Kingly part of his Mediatorly office A. 'T is that part of the Mediatorly office Rev. 118. 1 Cor. 15.24 25. in which that which Christ makes known as a Prophet and purchased as a Priest he doth now apply and establish by his Spirit as a King to the Elect together with the everlasting overthrow of his and their enemies Q. What are the parts of this Kingly part of his office A. Two 1. His calling upon all that hear the Gospel by the word of truth Matth. 28.18 Isa 11.10 11 12 13. upon the Elect by the special work of his Spirit upon others by his works and the grace of nature i.e. the remainder of the image of God abiding with man after the fall 2. His exercising judgement upon all Q. How hath this an end A. 1. In respect of the maner of dispensation 1 Cor. 15.24 it hath an end 2. But in regard of the glory due thereby to the Mediator Dan. 2.44 Luk. 1.33 and the good that comes to the Elect by it it hath no end CHAP. VI. Hitherto of the fitness to be a Redeemer now Of the parts of Redemption Q. VVHat are the parts of Christs Redemption A. Two Rom. 4.25 his Humiliation Exaltation Q. What is Humiliation A. It is that state of the person of Christ Phil. 2.8 wherein as Mediator God-Man he was subject unto the righteousness of God humbled himself and became obedient to the death even the death of the cross Q. What are the parts of it 2 Cor. 8.9 Phil. 2 8. Gal. 3.13 A. Two Life Death or otherwise his Incarnation fulfilling of the Law Q. What is the exaltation of Christ Iohn 2.10 Iohn 10.18 Rom. 1.4 Acts 1.9 Heb. 10.12 A. That state of the person of Christ wherein as Mediator God-Man after his humiliation he arose from the dead ascended into 05 heaven and sits at the right hand of God Q. What are the parts of it A. Three his Resurrection from the dead his Ascension into Heaven his sitting at the right hand of God Rom 8.34 Q. What is the sitting at the right hand of God A. T is that state of the person of Christ Eph. 4.10 Phil. 2.9 10. Col. 1.11.18 Matth. 28.18 wherein he is set by the Father in the highest degree of his exaltation being head of his Church and King and Governor of all things Q. How many parts are there of this his Session A. Two the first is double 1. His Divine glory in that estate proceeding from the God-head dwelling in the Manhood 2. Is that eminent but created and inherent glory with and in the Manhood by which he is lifted up above all creatures The second part is the actual administration of this kingdom CHAP. VII Hitherto of Redemption now Concerning the application of it with the parts thereof Q. VVHat is the application of Redemption A. It is that work of the Spirit 1 Cor. 12.13 Iohn 3.5 6 8. whence that which Christ hath procured as Mediator is seasonably and effectually applied to the Elect. Q. Why is the application of the work of Redemption eminently ascribed to the Spirit A. In two respects 1. In respect of the office of the Spirit Eph. 1.17 2. In respect of the maner of his working Iohn 14.16 Ioh. 16.7 for as his subsisting is from the Father and the Son so his working is from the Father and the Son and consequently the consummation of things is especially ascribed to the holy Ghost Q. What is the subject unto which the Spirit doth apply the work of Redemption A. The Elect prepared by the work of the Spirit Matth. 10.6 2 Cor. 5.19 Matth. 18.11 Acts 13.48 under the Ministery of the Law and the external call of the Gospel Q. What is to be considered concerning the application of Redemption A. 1. The application of Redemption it self 2. The subject to which it is applied 3. The means by which it is to be applied unto the end of the world Q. What are the parts of this application Iohn 15.25 Rom. 11.17 Rom. 7.4 A. Three 1. Vocation 2. Union 3. Communion Q. What is Vocation A. It is the infusion of a principal of life or as some speak Eph. 2.1 Iohn 6.63 Iohn 6.64 65. Iohn 5.41 Rom 11.28 32. of the habit of Faith by the spirit into a lost soul in measure sensible of its inability and enmity to believe repent or do any good by the means of and together with the external call of the Gospel in which work the soul notwithstanding any preparatory work is meerly passive i. e. a meer passive receiver Q. What is justifying Faith A. It is a saving grace of the spirit flowing from election Tit. 1.2 Ioh. 1.12 2 Cor. 4.1 Phi. 3.12 Col. 2.6 whereby the soul receiveth Jesus Christ as its Head and Savior according as he is revealed in the Gospel Q. What is Vnion A. It is the conjunction of Jesus Christ and the believer in one mystical body 1 Cor. 12.12 13 Rom. 12.5 Col. 2.19 by the Spirit and Faith whence ariseth the relation of a Head and Member between Christ and the believer for ever Q. When is Vnion wrought A. At the same time with but in order of nature after Vocation Q. What is Communion A. It is that whereby a believer by vertue of his Union is orderly made partaker of all the good of the Covenant of GRACE Q. What are the benefits of this Communion which a believer hath with God in Christ Jesus A. They are of two sorts 1. Relative or Imputative 2. Inherent Relative benefits are such which are not Inherent in the subject yet real as Justification and Adoption Inherent as Sanctification and Glorification Q. What is Justification A. It is a gracious act of God upon a believer Rom. 3.22 24. Rom. 4.5 2 Cor. 5.19 whereby for the righteousness sake of Christ imputed by God and applied by Faith he doth freely discharge him from sin and the curse accept him as righteous with the righteousness of Christ and acknowledge him to have a right unto eternal life Q. What is the efficient cause of Justification A. God the Father Rom. 8.30 Son and holy Ghost Q. What is the material cause A. The Active and Passive obedience of Jesus Christ Phil. 3.8 9. Rom. 3.22 Rom. 3.24 Rom. 4.6 Phil. 3.8 9. 2 Cor. 5.21 Q. What is the formal cause of Justification A. The free imputation of this Active and Passive righteousness unto the believer Q. What is the instrument of applying Justification A. Faith which Justifieth Not properly Not by way of a work Not as an inherent quality but relatively Q. What is the final cause of Justification A. To declare the glory of God in a way of mercy mixt with righteousness Rom. 3.25 26. Q. What is Adoption A. Adoption is the gracious good

Trinity Iohn 1.14 Hebr. 4.15 1 Tim. 3.16 viz. the Divine Essence subsisting in the relation of the Son assumed the Manhood like unto us in all things sin only excepted and the maner of its subsistence for the Manhood never subsisted but in the Godhead from which substantial coupling together both of the Divine and Humane nature both natures make but one person Q. Why must Jesus Christ be Man Ge. 2.17 1 Cor. 15.21 A. That he might in our nature suffer for us Q. Why must he be God A. That his sufferings might be overcome by him 2 Cor. 13.4 1 Pet. 3.18 Heb. 9.1 4. and be effectual unto us Q. But how do you apprehend the Manhood to be united to the Godhead A. By means of the second person so that the Manhood was united immediately to the person and so mediately to the Godhead Q. For the better understanding of this personal union what is to be considered A. Three things 1. A double consideration of the second person of the Trinity 2. The consideration of the nature of a person 3. What it is for the Manhood to receive its personality from the second person in the Trinity Q. How doth it appear that there is cause for a double consideration of the second person in the Trinity A. 1. The second person in the Trinity considered in himself is God and not Man but being considered in personal union with the Manhood he is God-Man 2. That the second person should be of the Father by coeternal generation was absolutely necessary but that the second person should be united unto the Humane nature was not absolutely necessary but proceeded from the free pleasure of God Or that the second person should be was absolutely necessary that he should be incarnate was arbitrary not necessary 3. The second person as considered in himself is of the Father not of the holy Ghost The second person considered in personal union with the Manhood is of the Father Son and holy Ghost 4. The second person considered in himself is equal unto the Father but considered as united to the Manhood is inferior to the Father in respect of his voluntary dispensation 5. The second person considered in himself was of the object of Faith unto Adam in the first Covenant who was to believe in God the Father Son and holy Ghost but the second person incarnate God-Man Mediator was not of the object of Faith in the first though he be in the second Covenant Q. What is a person A. A person is the compleat and lastly perfecting subsistence of a reasonable nature Q. What is it for the Manhood to receive its personality from the second person in the Trinity A. It is for the manhood from the first moment of its conception it never having neither subsistence nor consistence of it self to subsist in the second person of the Trinity so as the second person in the Trinity and the manhood have two natures yet but one and that an increated person Q. What are the principal effects and consequents of this personal union unto the Manhood A. Seven Col. 2.9 1. The grace of Eminence whereby the Manhood by reason of this personal union is exalted above all creatures and now sitteth at the right hand of God 2. Created habitual grace out of measure the same in kinde with which all believers are made partakers of 3. Created knowledge Psal 68.18 Iohn 1.16 Iohn 3.34 Matth. 28.18 4. Capableness to receive all power both in heaven and earth 5. Capableness of the office of a Mediator 6. The communication of the properties of both natures to the same one person 7. The right of Divine adoration yet we are to know that we worship not with divine worship the Manhood as considered in it self but as being personally united to the Godhead that is we worship the Lord Jesus as God-Man Q. How many sorts of created knowledge are there in Christ A. Three 1. Beatifical consisting in the vision of God whereby the Manhood doth not onely see God face to face as all they that are blessed do but seeth it self in personal union with God this is called the knowledge of the vision of it Joh. 1.18 It s principle is the Word its medium a created light of glory 2. Infused by which Christ as Man knew what can be known either of Angels or Men in this life of it Isa 11.2 its principle was a divine habit immediately inspired its medium a created light of grace 3. Experimental by which Christ as Man knew all things that could be known by the light of humane understanding of it Luk. 2.52 its medium the light of created reason CHAP. V. Hitherto of the Person now Of the office of the Lord Iesus Christ Q. VVHat is the Mediatorly office of the Lord Jesus Christ A. 'T is that work of mediation committed unto the Son by the Father Heb. 5.4 5 6. Ioh. 6.27 Iohn 10.16 Phil. 2.6 Isa 53.10 accepted readily and freely by the Son thereby procuring the application of the grace of God to the Elect and uniting and reconciling the Elect to God and working all things pertaining to their everlasting good and salvation Q. What are the parts of it A. Three Deut. 18.15 Acts 13.22 Psa 110.4 Heb. 7.17 Psal 2.6 Dan. 2.44 Luke 1.33 Prophetical Priestly Kingly parts thereof Q. Why are they mentioned in this number and order A. There is a threefold reason of it in respect of Man in whom there is Ignorance Alienation from God Impotency to return healed by his Prophetical Priestly Kingly Office The applicatiō of salvation made known Procured Applied in his Prophetical Priestly Kingly Office The execution of this office He taught He suffered He entred into heaven in his Prophetical Priestly Kingly Office Q. What is the Prophetical part of his office A. It is that whereby the Lord Jesus Christ doth reveal to his people the whole counsel of God teaching of them to know the evil that they are faln into Heb. 3.1 Mal. 3.1 and all the good that God hath provided for them Q. How many parts are there of this Prophetical part of his office A. Two The external promulgation of the Gospel The effectual illumination of the heart Q. What is the Priestly part of his office A. That part of the mediatorly office in which he offered up himself a Sacrifice to God Col. 1.20.22 thereby fulfilling the Law taking away the sins of the Elect and procuring for them the application of the favor of God Q. How many parts are there of this Priestly part of his office A. Two The expiation of sin 1 Pet. 2.24 1 Pet. 3.18 Rom. 8.34 Heb. 7.25 Heb. 9.20 Heb. 7.25 Ro. 8.26 Rev. 8.3 4. The intercession of Christ for the Elect. Q. How doth he make intercession A. 1. By presenting his merit to the Father 2. By the application of it by his Word and Spirit 3. By making intercession in our hearts

Iohn 1.33 Q. What is the Matter A. Twofold Matth. 3.11 Eternal viz. Water Internal The good of the Covenant of Grace Q. What is the form A. Twofold Matth. 28 16 18 19. 1. External viz. The outward action of the Minister and the person baptized 2 Internal the union between the sign and the thing signified i. e. The water and the grace of the covenant Q. What is the end A. To seal unto the baptized their ingrafting into Christ together with the whole good of the Covenant of Grace partly being already the rest in Gods time and way to be wholly conferred upon them 2. To take a pledge of the baptized persons renewing Covenant with God Q. Who is to be baptized A. A believer who is a member of a visible Church Q. What is the Supper of the Lord A. The second Sacrament of the New Testament instituted by the Lord Jesus Mat. 28.19 Ioh. 4.1 Gen. 17. Mat. 26.26 Mar. 14.22 23. Luk. 22.17 19. Matt. 26.28 wherein by bread and wine duly administred and received he doth offer and signifie unto the receiver though unworthy offer signifie and apply un-unto the worthy receiver all the good of the Covenant of Grace for the sealing of him up in the safety and growth of the same and receiveth a reciprocal seal from the receiver of the covenant with God in him Q. What is the efficient cause thereof A. The institution of the Lord Jesus Christ 1 Cor. 11.23 Q. What is the matter A. T is twofold External viz. bread and wine Matt. 26.26 27 28. Luk. 22.20 1 Cor. 11.23 24 25. Internal is the good of the Covenant of Grace Q. What is the form A. T is twofold External viz. The whole outward action of the Minister and receiver prescribed in the Word Internal the union between the elements viz. bread and wine and the thing signified viz. The good of the Covenant of Grace called the Sacramental union Q. What is the end of the Supper A. T is chiefly twofold Matt. 26.28 1 Cor. 11.25 1. The sealing unto the receiver his safety and growth in the Covenant of Grace 2. The renewing of the covenant on our parts with God in Christ Jesus and in him one with another Of Discipline the fourth means c. Q. What is discipline A. A personal application of the correction and censures of the Church in case of offence Matt. 16.19 Matt. 18.15 16. according to the rule of the Gospel Q. After what order is this discipline to be exercised A. In private offences Matt. 18.15 16 17. according to the rule prescribed Q. Are we in the exercise of discipline bound to observe the order prescribed Matth. 18. A. Yes Except the offence be publique 1 Tim. 5.20 then the proceeding is to be publique Q. After all the good of Redemption applied 2 Cor. 5.10 Dan i2 2 Heb. 10.35 Iohn 5.28 29. which God intended his Elect in this life in the use of outward means what do you further believe A. The Resurrection of the dead and the last Judgement Q. What do you believe concerning the last Judgement Rom. 2.16 2 Cor 5.10 Matt. 25.46 A. That Jesus Christ shall come in person to judge both quick and dead according to their deeds when the wicked shall go into everlasting punishment but the righteous into life eternal Q. When shall these things be A. At the end of the world Matt. 13.40 CHAP. X. Hitherto of Faith in God now followeth Of obedience unto God Q. VVHat is the second part of the Doctrine of godliness 1 Pet 1.2 1.14 15. Rom. 6.16 18. A. Obedience unto God Q. What is obedience A. A habit wrought in us by the holy Ghost Mic. 6 8. Gal. 2.20 1 Cor. 15.10 whence through the help of the same Spirit working in us we do in a way of Faith Evangelically fulfil the revealed and commanded will of God Q. What is required to the performing of an act of obedience Isa 29.13 Mat. 15 9 12.33 Rom. 14.23 1 Cor. 10.31 which is commonly called a good work A. Three things 1. That it be commanded 2. That it be done in Faith in respect of the habit and act 3. That it be done to the glory of God Q. What is the rule of obedience A. The Decalogue or the ten commandments Deut. 4.13 Mica 6 8 Mat. 22.37 38 39 40. unto which whatsoever is commanded in Scripture may be reduced Q. What general rules are there which may be as helps for the better understanding of the Decalogue A. These 1. The Decalogue must be understood to comprehend as well internal as external duties 2. Every Negative includeth an Affirmative and on the contrary 3. Negative commands binde us at all times there is never any time to do any evil Affirmative commands binde us not at all times for we are not to do this or that particular good duty at all times 4. The commandments of the second Table must give place to the commandments of the first if the commands of the one and other be compared in the same degree but the greatest duties of the second Table must not give way to the least in the first Mat. 12.7 5. Whatsoever is commanded in the Scriptures may directly or indirectly be reduced to the Decalogue those commands Mat. 22.37 39. are reduced to the Decalogue as principles to their conclusions other commands are reduced as conclusions to their principles some of which we yet must remember cannot be referred to any one command onely but in divers respects are to be referred unto divers Q. How is the Decalogue which is the rule of obedience divided Exod. 31.18 Deut. 9.10 Exod. 32 16. A. Into two Tables according to the two general parts of obedience Q. Which are those two parts of obedience A. 1. Religion shewing our duty towards God the sum of the first Table Matt. 22.32 Rom. 1.18 Tit. 2.12 2. Righteousness shewing our duty towards our Neighbor the sum of the second Table Q. What is Religion A. 'T is a vertue wrought by the holy Ghost Rom. 1.21 Acts 26.5 James 1.26 27. by which together with the exercise thereof believers do rightly acknowledge and worship God Q. What is worship A. The immediate service of God whereby in Jesus Christ we give unto him the honor of the supreme onely and absolute Lord and exercise a holy communion with him as with our God Q. How many kindes of religious worship are there A. Two 1. Natural called otherwise primary or properly moral worship 2. Instituted called otherwise secondary Exod. 20.6 positive temporal by some ceremonial worship Q. What is natural worship A. The perpetual and eternal service of God commanded in the first Table thus they worship God which are in heaven Heb. 1.6 Rev. 5.14 Q. What is instituted worship A. 'T is the temporary service of God commanded in the first Table Matt. 16.19