when your thoughts are come to the highest stay there and be content to wonder in silence and if you cannot reach to conceive of him as he is yet take heed you conceive not of him as he is not Neither will it suffice your Christian mind to have this awful and confused apprehension of the Deity without a more special and inward conceit of three in this one Three Persons in this one Essence not divided but distinguished and not more mingled than divided There is nothing wherein the want of words can wrong and grieve us but in this Here alone as we can adore and not conceive so we can conceive and not utter yea utter your selves and not be conceived yet as we may think here of one substance in three subsistences one Essence in three Relations one Jehovah begetting begotten proceeding Father Son Spirit yet so as the Son is no other thing from the Father but another Person or the Spirit from the Son Let your thoughts here walk warily the path is narrow the conceit either of three substances or but one subsistence is damnable Let me lead you yet higher and further in this intricate way towards the Throne of Grace All this will not avail you if you take not your Mediator with you if you apprehend not a true Manhood gloriously united to the Godhead without change of either Nature without mixture of both whose Presence whose Merits must give passage acceptance vigour to your Prayers Here must be therefore as you see thoughts holily mixed of a Godhead and Humanity one Person in two Natures of the same Deity in divers Persons and one Nature wherein if ever Heavenly Wisdom must bestir it self in directing us so to sever these apprehensions that none be neglected so to conjoyn them that they be not confounded O the depth of Divine Mysteries more than can be wondered at O the necessity of this high Knowledge which who attains not may babble but prayeth not Still you doubt and ask if you may not direct your Prayers to one Person of three Why not safely and with comfort What need we fear while we have our Saviour for our pattern O my Father if possible let this Cup pass and Paul everywhere both in thanks and requests but with due care in Worshipping all in one Exclude the other while you fix your heart upon one your Prayer is sin retain all and mention one you offend not None of them doth ought for us without all It is a true rule of Divines All their external works are common To sollicite one therefore and not all were injurious And if you stay your thoughts upon the sacred Humanity of Christ with inseparable adoration of the Godhead united and thence climbe up to the holy conceit of that blessed and dreadful Trinity I dare not censure I dare not but commend your divine method Thus should Christians ascend from Earth to Heaven from one Heaven to another If I have given your Devotions any light it is well the least glimpse of this knowledge is worth all the full gleames of Humane and Earthly skill But I mistake if your own heart wrought upon with serious Meditations under that Spirit of Illumination will not prove your best master After this weak direction study to conceive aright that you may pray aright and pray that you may conceive and meditate that you may do both and the God of Heaven direct you inable you that you may do all CHAP. III. Concerning Christ our Mediator I Will now by God's help prove by the holy Scriptures that the Eternal Word viz. the second Person in the Trinity took flesh of the Virgin Mary and so was made like unto his brethren in all things sin only excepted Heb. 2.17 4.15 For neither the Father nor holy Spirit took our nature upon them but Christ only For as by the first Adam came sin and death by sin even so comes grace and life by Jesus Christ Rom. 5. But here we must note how Christ took Man's Nature upon him Not by turning his Godhead into his Manhood but by assuming of his Manhood into his Godhead not by confusion or mixture of substance but by unity of Personâ— For as the reasonable Soul and fleshly body is one Man even so the Deity and Humanity is one Christ When I say Christ took our Nature upon him I mean not that he took our flesh only as some Hereticks have thought but the Soul of man also Forasmuch as he is no half-Saviour but a Redeemer both of Body and Soul for St. John saith The Word was made Flesh viz. by taking Man's flesh or Nature in union with the Word which is Christ And why he is called the Word I have already shewed and shall God willing do it again in the Questions and Answers about Christ in a place set for it therefore I pass it over here Quest But the Eutychians ask us Of what matter the flesh of Christ was made Or Did he not bring it out of Heaven Answ No truly for as the first Adams flesh was made of the Earth as it is written Gen. 2.7 Even so it is written Christ was made of a Woman Gal. 4.4 for he did not pass through her as Water through a Pipe but took part of her substance therefore the Prophet Isaiah saith There shall come forth a Rod out of the Stem of Jesse and a branch or blossome shall grow out of his roots Isa 9. Acts 13.23 And Solomon calleth him a Lilly and Rose Cant. 2.1 Now you know the Flower and the Rose taketh its nature of the root For as St. Paul saith As is the root such are the branches Rom. 11.16 17. Besides it was the Will of God that the same flesh that sinned should be punished as we may see an instance in Davids Child although David sinned in killing of Vriah yet it pleased God to spare Davids person from death and punish him in his flesh viz. his Child with death See 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the Child also that it born unto thee shall surely die Even so it was Adam that sinned but it pleased God to spare his person and punish him in his flesh viz. Christ For as St. Paul saith He was made a Curse for us Gal. 3.13 And as St. Peter saith The just suffered for the unjust 1 Pet. 1.18 3.18 See the comparison also betwixt the two Adams in Rom. 5.18 Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous And thus as St. Paul saith He is flesh of our flesh Forasmuch as the Children are partakers of flesh and blood he also himself took part of the same Heb. 2.14
broken and thereby the Will of Man depraved though God hath provided by the new Covenant of his Grace and Mercy to save through his Son Jesus Christ all those that do believe in him yet Satan and his instruments have not ceased in all Ages since the first discovery thereof to make opposition against it When God was pleased to take his People by the hand to bring them out of Egypt and by his Servant Moses to direct them in the way of his Covenant there wanted not a Balaam to cast a stumbling-block before the Children of Israel to eat things sacrificed to Idols and to commit fornication See Rev. 2.14 Numb 25.1 2. When Elijah the Prophet of the Lord taught Israel the knowledge of the true God the Prophets of Baal sought to teach them the Idolatry of Baal 1 King 18. When Jeremiah the Prophet of the Lord taught the People obedience according to the Word of the Lord then Hananiah spake in opposition to it in the presence of all the People Jer. 28.11 It would be too long to recite every particular mentioned in the holy Scriptures wherein the opposition is recorded which false Prophets have made against the Truth of God and against those that God hath been pleased to send to declare it If we consider the work that false Prophets and false Teachers do and the way they take to effect it we shall find it is a most desperate design they are engaged in it is no less than bringing in of damnable Heresies such as being retained do overthrow the Faith and even make shipwrack of a good Conscience See 2 Tim. 2.18 1 Tim. 1.19 What can be worse than to set up for a God that which is not God and for Divine Worship that which the true God never commanded See Jer. 10. Matth. 15.9 And if also we take notice of the way that false Teachers take to effect their purpose viz. to bring in Heresies into the Church it will be found to be carried on with much subtilty the Text tells us they do it privily We must not think that false Teachers do teach no truth at all but rather together with the Truth which in part they deliver they mix with it certain Errors of so destructive a nature to it that the Truth is overthrown by the Error The false Teachers mentiomed Acts 15.1 would not say that the Disciples ought not to believe in Christ for Salvation yet what they taught amounted to the same which was That except ye be circumcised after the maner of Moses ye cannot be saved See Gal. 5.1 2 3 4. All the false Teachers are not said to deny the Resurrection but some denyed it others said it is past already See 1 Cor. 15.12 2 Tim. 2.18 Therefore Secondly When we do consider seriously to what danger Heresie doth expose us we had need to pray to God that he will keep us that we be not led away with the Error of the Wicked and so fall from our steadfastness but rather that we may grow in Grace and in the knowledge of our Lord Jesus Christ See 2 Pet. 3.17 18. For there be many Errors which are not so dangerous as Heresie there may be error in Knowledge and also in Practice which yet are far short of Heresie Alas we know but in part 1 Cor. 13.9 Luk. 17.10 And for Practice when we have done all we are unprofitable Servants we have done but what was our duty to do But Heresie is a work of the flesh Gal. 5.19 20. 't is reckoned up with Adultery Fornication Uncleanness Lasciviousness with Idolatry Witchcraft Hatred Variance Wrath Strife Sedition with Envyings Murders Drunkenness and such-like Can this be good that is martialled in the midst of these For when the holy Spirit by the Word of God sets forth the nature of Heresie he compareth it to Leaven 1 Cor. 5.6 7. Gal. 5.9 Because Leaven is of such a nature that it makes all the lump to savour of it So Heresie if it be not truly removed it gives all that imbrace it participation of its sowr relish Likewise it is compared to a Gangreen 2 Tim. 2.17 which is a Venom of such an eating nature that except a member be cut off the whole will be destroyed unless it be speedily stopped before it hath taken too much root in the part infected with it So it is with Heresie if it be not speedily stopped it will grow to such a head that the Heretick though he be condemned of himself yet he will not be turned but must be cut off see Tit. 3.10 11. For Thirdly The nature of Heresie is such that it opposeth the Doctrine of God and of our Lord Jesus Christ See that famous place in the Epistle of Jude vers 3. Beloved saith the Apostle when I gave all diligence to write unto you of the common Salvation it was needful for me to write unto you and exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints vers 4. For there are certain men crept in unawares which were before of old ordained to this concondemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ Here we see the damnable nature of Heresie it denyes God and our Lord Jesus Christ and so takes away the object of saving Faith for saving Faith hath for its object God and Christ yet so as we first believe in Jesus Christ God-Man a Saviour unto all them that do believe in him and by Christ we believe in God see 1 Pet. 1.21 the Father Son and holy Ghost a God and Father unto all them that believe Now because things are best seen by their contraries I will lay down four Propositions which every true Christian owns or ought to own and every Heretick denyes in part or in whole whereby you may clearly discern the destructive nature of Heresie to all true Religion and Piety Prop. 1. God the Father Son and holy Ghost is the object of saving Faith No man was ever saved without this Faith no man ever called upon God but by the help of the holy Ghost 1 Cor. 12.3 As no man can say that Jesus is the Christ so neither can any man say that God is God but by the holy Ghost neither did God ever hear any man that called upon him for Salvation but for his Sons sake Prop. 2. Jesus Christ God-Man is the object of Faith and therefore he is to be believed in Ye believe in God believe also in me Joh. 14.1 So likewise his Apostles taught Believe on the Lord Jesus Christ and thou shalt be saved and thine house Acts 16.31 testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ yea we are commanded of God to believe in Jesus Christ 1 Joh. 3.23 And this is his Commandment That we should believe on his Son Jesus Christ and love
Son and Holy Ghost and Jesus Christ God-Man Note this No man is saved without the knowledge of the Father No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Joh. 1.18 No man is saved without the knowledge of the Son Whosoever denyeth the Son the same hath not the Father 1 Joh. 2.23 He that honoureth not the Son honoureth not the Father which hath sent him Joh. 5.23 No man is saved without the knowledge of the Holy Ghost Now if any man hath not the Spirit of Christ he is none of his Rom. 8.9 Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Joh. 14.17 God heareth none but such as call upon him in the Name of Christ None can call upon God in Christ but such as are taught and assisted by his Spirit We cannot Worship God aright without the knowledge of the Trinity As God the Father Son and Holy Ghost is of the object of Faith so is he of the object of Divine Worship Baptism is an act of Worship and sign of the Covenant but we are baptized into the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 God hath committed all Judgment to the Son that all men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Joh. 5.23 Believers are the Temples of the Holy Ghost 1 Cor. 3.16 6.19 The Lord of the Temple is worshipped in the Temple We worship the Trinity in Unity and the Unity in Trinity All Obedience is to be performed unto God the Father Son and Holy Ghost To him that elected us that gave Christ to redeem us that created us that brought Israel out of Egypt that in a word doth all for us is all obedience to be performed But God the Father Son and Holy Ghost and that as God the Father Son and Holy Ghost elected us gave Christ to redeem us created us c. Therefore unto God the Father Son and Holy Ghost is all obedience to be performed The plurality of Persons in the Trinity is of great use for the confirmation of the truth unto us John asserts that great Truth of Jesus Christ being the Son of God and Saviour of all them that believe not only from the testimony of one God but from the testimony of that one God who is three Witnesses for there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one 1 Joh. 5.7 To the same purpose is the Argument Christ useth disputing against the Scribes and Pharisees proving the truth of what he had spoken concerning himself being the Light of the World because it was averred by the Father and him as two Witnesses It is also written in your Law that the testimony of two men is true I am one that bear witness of my self and the Father that sent â—e beareth witness of me Joh. 8.17 18. The knowledge of the Trinity tends unto the Consolation of Believers Paul affectionately desirous that the hearts of the Colossians might be comforted sheweth two special means thereof viz. The acknowledgment of the Mystery of God and of the Father See Mr. Norton's Orthodox Evangelist p. 33 34. and of Christ with the full assurance of understanding and Brotherly-love Of God i. e. of God and of his Attributes of the Father i. e. of the Persons the first of which is the Father of Christ i. e. of his Person and Office so some without repugnancy to the Analogie of Faith or the words of the Text. Lastly The knowledge of the Doctrine of the Trinity is requisite to our Communion which as our Union is with God the Father Son and Holy Ghost And truly our fellowship is with the Father and with his Son Jesus Christ 1 Joh. 1.3 The Grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 Matth. 28.19 Though the perfect manner how one Person is of another is incomprehensible and unutterable in this life the perfect knowledge thereof being reserved unto glory yet so far hath God revealed himself unto us in his Word in this life as that we may and ought to attain unto some distinctness yea unto such distinctness as is held forth in the Scriptures of Truth which is the measure of Faith and not to rest in an implicite Faith concerning this Mystery of Mysteries Secret things belong to the Lord our God but these things which are revealed belong unto us and to our Children for ever Deut. 29.29 Upon which last words viz. To us and to our Children they say the Hebrew hath extraordinary Pricks to stir up our attention to the matter here spoken of To be wise above what is written is not wisdom but perilous sin and folly To be wise according to what is written is sobriety To be wise up to what is written though alas we have all great cause to cry God be merciful to us all herein is our Duty No where saith Augustine throughout the revealed Will of God is the truth sought out with greater labour no where is our finding out of the truth fruitfuller no where do we err with greater danger 1 Cor. 15.34 Some have not the knowkedge of God I speak this to your shame saith St. Paul To this agrees the saying of Dr. Hall in his Collections pag. 407 408. How to conceive of the Deity in our Prayers in our Meditations is both the deepest Point of all Christianity and the most necessary so deep that if we wade into it we may easily drown never find the bottom so necessary that without it our selves our services are prophane irreligious We are all born Idolaters naturally prone to fashion God to some form of our own whether of an humane body or of admirable light or if our mind have any other more likely and pleasing Image First then away with all these wicked Thoughts these gross Devotions and with Jacob burn all your strange Godds under the Oak of Shechem ere you offer to set up God's Altar at Bethel and without all mental representations conceive of your God purely simply spiritually as of an absolute being without form without matter without composition yea an infinite without all limit of thoughts Let your heart adore a spiritual Majesty which it cannot comprehend yet knows to be and as it were lose it self in his infiniteness Think of him as not to be thought of as one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and whose Wisdom Justice Power Mercy is himself as without quality good great without quantity everlasting without time present every-where without place containing all things without extent And
being used personally because the Person sending is opposed to the Person sent Exod. 22.28 Psal 82.6 Improperly when it is attributed to Angels or Men and truly either in regard of their Office or else in respect of the revealing of the Will of God and of their Reverence Falsly either by Error or else by Usurpation and Custom as 1 Cor. 8.5 Or else by worshipping them 2 Cor. 4.4 Phil. 3.19 Exod. 7.20 Q. Be there any parts or kinds of God A. None at all because he is a most simple Essence which doth admit no composition or division and simply and in every respect of unity one and in act most infinite Q. Are there any Causes of God A. Not any for he is the Cause of all Causes Q. Is there any accident in God A. No in regard of God himself for whatsoever is in God is his Essence Q. Seeing the Essence of God is most simple in what respect doth Power Goodness Justice Wisdom and Mercy differ in God A. Not in Essence for all these Attributes in Essence are but one very thing indeed but in our weak capacity and manner of knowing in regard of us and by the effects in respect of the Creatures Q. How many sorts are there of God's Attributes A. Two the first whereof is incommunicable so that there appeareth not the least impression thereof in any of his Creatures This kind we may call absolute such is his Simplicity and which depend upon it his Immutability Eternity and Immensity The second sort is some way communicable which you may call fitly a Relative Property in that it hath relation to the Creatures such are his Power Wisdom Will Goodness Justice and Mercy Q. Be there any effects of God A. There be infinite effects of his Grace Justice Power and Mercy Q. How are the Gentiles said to be without God Eph. 2.12 seeing they adore so many Gods A. Because none of their Gods was the true God Q. But yet they acknowledged God the Creator of Heaven and Earth Answ Nor the Name of God but even God himself was altogether unknown unto them because no man knoweth God but such as confess the Father and the Son 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also Q. What use make you of the knowledge of God A. Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray to him and acknowledge that from him we have every good thing Q. What things are repugnant to the Doctrine concerning God A. Atheism Epicurism the mad worshipping of Idols the Gentiles making of many Gods the Heresie of Manicheus making two beginnings one good another evil blasphemies against God false Opinions concerning God as that of the Anthropomorphites who make God like unto a man all doubting of God c. CHAP. V. Questions and Answers about the Trinity Quest HOw many Persons be there in that one Essence of God A. Three and those both in number and in very deed distinguished the Father Son and holy Ghost which have their subsisting in one Divine Essence whereupon it comes to pass that there be not many Gods but one God and the same Eternal Infinite and Omnipotent who is named JEHOVAH in the Scriptures and said to be most simple by reason of Essence and three by reason of Persons Q. By what testimonies of the Scripture do you prove the Trinity A. Gen. 1.1 God or Elohim created the Heavens and the Earth In which place the Learned say the Verb being of the singular Number doth signifie the most simple Essence of God and the substantive Elohim being the plural Number doth note out the three Persons Also in the creation of Man God as it were taking counsel with his Eternal Wisdom that is the Son and the Holy Ghost saith thus vers 26. Let us make Man after our Image Where he saith Let us make because of the number of the Persons and after our Image because of the unity of the Essence Gen. 19.24 The Lord rained from the Lord brimstone and fire upon Sodom and Gomorrha in which place the Person sending the rain and the Person from whom it was sent that is the Son is distinguished from the Father Q. Have you any more pregnant proofs out of the New Testament Answ 1. In the Baptism of Christ Matth. 3.16 and Joh. 1.32 the voice of the Father is heard from heaven This is my beloved Son In the same place there stands the Son by the River Jordan the holy Ghost descends in the form of a Dove and sits on Christ 2. Again in the Transfiguration there is the Son and the voice of God the Father is heard from Heaven and Christ is shadowed with a Cloud which doth signifie the Holy Ghost And further Matth. 28.19 Baptize all Nations in the Name of the Father of the Son and of the Holy Ghost He saith not Names but in the Name to shew the unity of the three Persons 2 Cor. 13.13 The Grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Q. Seeing the Scripture doth not use the Name of the Trinity doth the Church well to retain the same A. Yea no doubt for the thing it self is found in Scripture two manner of wayes first according to the letter secondly according to the sense Now fith that the sense of it and the very thing it self is found in the Scriptures the Church hath liberty to use such words as may familiarly express the thing it self Moreover we call the three Persons in God the Trinity from this word Three whereof the word Trinity is derived and is expresly set down 1 Joh. 5.7 There be three that bear Witness in Heaven the Father the Word and the Holy Ghost and these Three are One. Whence we argue That as from One comes Unity so from Three comes Trinity Q. How doth this word Essence differ from the word Person in God A. Essence is the Nature which is not more belonging to one and less to another of the three Persons but common to them all yea one and the same and cannot be divided and is all in each one of them not without them subsisting by it self to wit the very Deity it self And therefore the Essential Properties which be in them are one in Number and of one Nature Now a Person is the subsisting in the Divine Nature or the Nature of God which having relation to others is distinguished by some incommunicatable Property for indeed the Persons are only distinguished and not servered as three men are indeed separated though they be but one in kind The reason is because the Essence of God is infinite and impartible and therefore it is all in every Person which are not severed each from other but only distinguished amongst themselves But as for the Essence
the third degree viz. the glorious Presence of God in Heaven with the Church Triumphant Heb. 12.22 Q. 2. If God be a Spirit Joh. 14.24 how then doth the Scriptures ascribe to him hands and feet and almost all the parts of a man sith Christ saith A Spirit hath not flesh and bones as ye see me have c. A. This is to be understood Metaphorically as also by way of Analogy For like as men use to hold water in the hollow of their hand and also span with it even so the Lord albeit he is a Spirit or spiritual substance yet to help our infirmity speaketh to us as it were in our own language and saith he measureth Heaven with a span and holdeth the water in the hollow of his hand Isa 40.12 And as men see with their eyes and hear with their eares even so the Lord is said to do Psal 34.15 The eyes of the Lord are over the Righteous and his ears are open unto their Prayers The hand of the Lord hath driven out the Heathen Now a Spirit hath not hands eyes and ears c. Therefore when the Scriptures attribute these to God viz. hands eyes lips tongue nose heart head face and back-parts c. it is not to be understood litterally but in the second or third sense viz. Analogically or Allegorically that is another thing is meant as Gal. 4.24 As for Example his right hand signifieth his Power for David saith The right hand of the Lord doth valiantly the right hand of the Lord is exalted Psal 118.15 16. And his finger is compared to the Holy Ghost Luk. 11.20 But if I with the finger of God cast out Devils no doubt the Kingdom of God is come unto you compared with Matth. 12.28 But if cast out Devils by the Spirit of God then the Kingdom of God is come unto you And thus I might shew how the rest might be applyed but for brevity sake I forbear Q. 3. How is God said to repent Gen. 6.6 sith other Scriptures say he is not as Man that he should repent or as the Son of Man that he should change his mind For the gifts and callings of God are without repentance Rom. 11.29 A. Albeit God is said sometimes to be angry with us and sometimes pleased this doth not prove any change in God but when we break his Commandments and set light by his Promises and follow our corrupt wayes we are changed and not he We be mutable he is immutable for in him there is no variableness nor shadow of turning Jam. 1.17 He is said to be pacified pleased when we turn from our evil ways so turn to him by true repentance See for this Jonah 3.9 Joel 2.12 Jer. 18.18 For when God is said to laugh at mens calamities and mock when their fear cometh Prov. 1.26 We are not by these and such-like sayings to think that God hath such Affections and Passions as be in Man for God hateth such as mock at his Messengers and despiseth his Word yea God abhoreth the scornful man but as those men that laugh at our calamities are the furthest off from helping of us out of it even so is God when he laugheth at our calamity See Prov. 1.26 27 28. So he is said Psal 44.23 to sleep Arise wherefore dost thou sleep O Lord Arise for our help and redeem us for thy mercy sake vers 26. Now the Lord keepeth his Vineyard lest any hurt it I will keep it night and day Isa 27.3 David saith He neither slumbereth nor sleepeth Psal 121.4 But this is to be understood Metaphorically as I said before as when he is said to awake it is meant his speedy coming to help us opposite to sleeping which is his delaying to come to help us And so when Moses is desirous to see his face and to speak with him face to face it must be meant of some high degree of his manifestation of Grace but not of Glory for so no mortal man can see his face and live No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Joh. 1.18 for he is invisible 1 Tim. 1.17 who only hath immortality dwelling in that light which no man can approach unto whom no man hath seen nor can see for he sitteth upon the Circle of the Earth and the inhabitants thereof are as grashoppers That stretcheth out the Heavens as a curtain and spreadeth them out as a Tent to dwell in That bringeth the Princes to nothing he maketh the Judges of the Earth as vanity To whom then will you liken me or shall I be equal saith the Holy One Isa 40.22 to the 26. For as St. Paul saith By these things we speak the Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the World unto our glory which none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory but God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Now we have not received the Spirit of the World but the Spirit that is of God that we might know the things that are freely given to us of God which things also we speak not in the words that man's wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. c. Now I have according to my measure given you my understanding of these great Mysteries of God and the Father and of Christ and of the Holy Ghost Col. 2.2 in as short and plain a method as I could for your information c. Now of that which hath been spoken as concerning God by me in this Treatise this is the summe That God is a Spirit Joh. 4.4 or spiritual substance or pure nature immutable invisible unsearchable filling Heaven and Earth Full of understanding of truth and righteousness of mercy and wisdom and all manner of goodness without beginning and without ending not created nor made and Maker of all things subject to nothing and governing all things knowing all things yea even the inward thoughts and intents of the hearts of men forgiving sins only to be honoured and called upon only hearing our prayers justifying and saving us of an almighty arm and majesty the Father unbegotten the Son begotten the Holy Ghost proceeding from them both as I have proved by the Word of God which cannot lye Now all these things as aforesaid be rightly applyed to the Father Son and Holy Spirit so that it plainly appeareth that to whomsoever these things may rightly be applyed he is God by Nature and not by Name only as they are Psal 82.6 I have said ye are Gods but ye shall die like men c. But unto God the Father Son and Holy Spirit are these things only properly and truly applyed therefore they only are God by Nature 1 Joh. 5.7 There be three that bear record in Heaven the Father the Word and the Holy Spirit and
these three are one And we know that the Son of God is come and hath given us understanding that we might know him that is true and we are in him that is true even in his Son Jesus Christ this is the true God and Eternal Life Little Children keep your selves from Idols vers 20 21. Now the Grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.14 c. CHAP. VIII Containing a brief Repetition of the present Discourse concerning the glorious Trinity and Person of Christ NOw because I would if possibly I could remove all doubtings about the Holy Trinity concerning their being three Persons and one God I will further add to what I have said some Arguments to prove that they are all three God by Nature that so I might satisfie some who must and will have their reason satisfied or else they will not believe it And because all the Opinions that I oppose in this Treatise as aforesaid seems to grant the Father of our Lord Jesus Christ to be God by Nature Gal. 4.4 I will therefore take it pro confesso and reason with them by an Argumentum ad hominum And first for the better understanding of the honest and simple-hearted which peradventure may conscionably doubt whether the Son and Holy Ghost be God equal with the Father because of the late opposition that is made against it by the maintainers of the aforesaid Opinions I say I will go in this plain method and make a comparison betwixt the Father and the Son viz. as he is the Eternal Word Joh. 1.1 in several things that I find in Scripture concerning them and then I will apply these to the Holy Ghost also as you may see if you will for I hope you are not obstinate First Proposition The Father is a Spirit by Nature Joh. 4.24 therefore God Parallel to this the Son is a Spirit by Nature therefore God Proof from God's Word 2 Cor. 3.17 Propos 2. The Father is immutable therefore God Parallel to this the Son is immutable therefore God proof from God's Word Heb. 1.12 Prop. 3. The Father is invisible and immutable therefore God Parallel to this the Son is invisible and immutable therefore God Proof from Gods Word 1 Tim. 6.16 Prop. 4. The Father is everywhere present with his People therefore God Parallel to this the Son is everywhere present with his People therefore God Proof from God's Word Matth. 18.20 Prop. 5. The Father is full of understanding therefore God Parallel to this the Son is full of understanding therefore God Proof from God's Word 1 Cor. 1.30 Joh. 10.30 Prop. 6. The Father is Eternal therefore God Parallel to this the Son is Eternal therefore God Proof from God's Word Rev. 1.8 11. Prop. 7. The Father is the Maker of all things therefore God Parallel to this the Son is the Maker of all things therefore God Proof from God's Word Col. 1.16 Prop. 8. The Father governeth all things therefore God Parallel to this the Son governeth all things therefore God Proof from God's Word Joh. 5.17 Prop. 9. The Father knoweth all things therefore God Parallel to this the Son knoweth all things therefore God Proof from God's Word Matth. 9.4 Joh. 2.25 Prop. 10. The Father forgiveth sins therefore God Parallel to this the Son forgiveth sins therefore God Proof from God's Word Mark 2.10 Luk. 7.49 Prop. 11. The Father is to be prayed unto therefore God Parallel to this the Son is to be prayed unto therefore God Proof from God's Word Acts 7.50 9.6 Rom. 10.13 Prop. 12. The Father giveth what gifts he pleaseth therefore God Parallel to this the Son giveth what gifts he pleaseth therefore God Proof from God's Word Eph. 4.8 Prop. 13. The Father is Almighty therefore God Parallel to this the Son is Almighty therefore God Proof from God's Word Rev. 1.8 15. 3 4. Now to whomsoever all these things may be rightly applyed he is God by Nature but unto the Son as well as unto the Father may all these things be rightly applyed therefore the Son is God by Nature Joh. 10.30 Now all these may be applyed to the Holy Ghost also Proposition 1. The Father is a Spirit by Nature and not by Creation therefore God Even so also is the Holy Ghost therefore God Joh. 14 16 Chapters Prop. 2. The Father is Immutable therefore God Even so is the Holy Ghost therefore God Joh. 14.16 Prop. 3. The Father is Immutable and Invisible therefore God Even so is the Holy Ghost therefore God Joh. 14 15. Prop 4. The Father is everywhere present therefore God Even so is the Holy Ghost therefore God Psal 139.7 Prop 5. The Father is Eternal therefore God Even so is the Holy Ghost therefore God Gen. 1.2 Prop. 6. The Father is the Maker of all things therefore God Even so is the Holy Ghost therefore God Job 26.13 33.4 Psal 36.5 Prop. 7. The Father governeth the Church therefore God Even so doth the Holy Ghost therefore God Isa 63.11 Acts 13.2 8.26 Prop. 8. The Father knoweth all things therefore God Even so doth the Holy Ghost therefore God 1 Cor. 2.10 Prop. 9. The Father doth forgive sins therefore God Even so doth the Holy Ghost therefore God Mat. 28.19 20. Prop. 10. We may and ought to be baptized in the Name of the Father therefore he is God Even so we may and ought to be baptized in the Name of the Holy Ghost therefore he is God Matth. 28.19 20. Prop. 11. The Father giveth what spiritual gifts he pleaseth to the Church therefore he is God Even so doth the Holy Ghost therefore he is God 1 Cor. 12. Prop. 12. The Father sendeth whom he will to preach the Gospel therefore he is God Even so doth the Holy Ghost therefore he is God Acts 18.2 Prop. 13. The Father raiseth men from the dead therefore he is God Even so doth the Holy Ghost therefore he is God Rom. 8.11 Now to whomsoever all these things may rightly be applyed he is God by Nature But to the Holy Ghost as well as to the Father may all these things be rightly applyed therefore the Holy Ghost is God by Nature Now of that which hath been said concerning Christ's Divine Nature this is the sum For I have endeavoured in this Treatise to shew you in twenty Particulars that Christ is God by Nature And here I will repeat them all for your memory-sake The first is his Eternity 2. His Simplicity 3. His Immutability 4. His Invisibility 5. His Immensity 6. His Infiniteness 7. His Omnipotency 8. His Wisdom 9. His Goodness 10. His Love 11. His Grace 12. His Mercy 13. His
or any thing besides what a person or thing is for the present argueth imperfection which is clearly proved thus Whatsoever it is possible for a person or thing to be which at present he is not must needs be something which will either add unto his being and make it better or else take away from his being and so make it worse or else be a thing meerly indifferent and so of no concernment unto him at all So then if a man be capable of being any thing which yet he is not for the bettering of his condition it is a cleer case that his present condition or being is imperfect for he is as yet destitute of that which should add perfection unto him If he be capable of any thing or of being any thing which yet he is not to the making of his present condition worse here the case is yet more cleer that such a man's condition is not perfect For to be obnoxious to the deprivation or losing of any good which a man enjoyeth for the present manifestly argueth weakness and imperfection Thirdly and lastly If a man be capable of being any thing which yet he is not suppose it be without any relation at all to his condition either for the better or the worse yet this also plainly argueth imperfection For it supposeth that a man hath something hath a capacity which is a meer superfluity to him and doth him no good yea which he knoweth not how to improve for his good and this as apparently as either of the former argueth imperfection So that certain it is that if the nature and being of God be absolutely and infinitely perfect he must needs be a pure and meer act all in present and actual being whatsoever it is possible for him ever to be This most intire and compleat actuality of the Divine Nature and being is I presume saith Mr. John Goodwyn in his Book entituled Redemption Redeemed pag. 48. generally subscribed by all Reformed Divines God saith Zanchy is a most pure and most simple act and no wayes capable or in any possibility of being any thing more or less than what he is And from this actuality of God he infers both his absolute immutability and infinity of his perfection It is affirmed saith Peter Martyr as with one mouth of all that are godly that God is not changed in as much as this would be a certain sign as well of imperfection as inconstancy in him The reason why God is not changed nor capable of any change whatsoever is because he is a most pure absolute and compleat act i. e. he is for the present whatsoever it is possible in any respect for him to be So that notwithstanding his ownipotency it self he hath no power to make the least alteration or change in himself either in nature will or action Upon the account of this Authors credit who interesteth all the godly in the assertion and belief of God's unchangeableness and consequently of that perfect actuality which we assert I judge it needless to make any further levy of testimonies in this behalf CHAP. II. Of the Holy Trinity First the proof of it from the Scriptures Secondly the use of it AMongst the multitude of Scriptures holding forth the Doctrine of the Trinity of Persons in the Divine Essence let it at present suffice to transcribe these Texts because I shall speak more about the Trinity hereafter in the Questions and Answers And God said Let us make man in our own Image after our likeness Gen. 1.26 And the Lord God said Behold the man is become as one of us to know good and evil Gen. 3.22 Go to let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 But none saith Where is God my Maker so they say it is in the Hebrew who giveth songs in the night Job 35.10 And one cryed unto another and said Holy holy holy is the Lord of Hosts the whole Earth it full of his Glory Isa 6.3 And the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him and lo a voice from heaven saying This is my beloved Son in whom I am well pleased Mat. 3.16 17. Go therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 But when the Comforter is come whom I will send unto you from the Father he shall testifie of me Joh. 15.26 The Grace of the Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 For there are three that bear Record in Heaven the Father the Word and the holy Spirit and these three are one 1 Joh. 5.7 Hence appeareth first the in being of one Person in another Joh. 14.10 11. 1 Joh. 1. Believe me that I am in the Father and the Father in me Because a Person signifying both the essence and its relative property all the persons having one and the same Essence it followeth that in respect of the Essence one Person is in another Thus John saith there are three that is three distinct Persons in respect of their relative opposition adding withal that these three are one namely in respect of the sameness of the Essence And here we may see the reason of those words of Christ Joh. 8.19 If you had known me ye should have known my Father also He that hath seen me hath seen the Father Secondly That all the Persons are equal Who being in the form of God thought it no robbery to be equal with God Phil. 2.6 Joh. 5.18 Either the Persons are equal or else because every Person is God there would follow an inequality and consequently an inferiority in God which is inconsistent with his Perfection as I said before Thirdly That all the Attributes in that they flow from the Essence are true of every Person because every Person hath the whole Essence Fourthly That all the Attributes whether Relative Negative or Positive or if any other in that they proceed from the Essence are true of every Person because the whole Essence is in every Person The Father is Eternal the Son is Eternal the Holy Ghost is Eternal because the whole Essence is in every one of them yet there are not three Eternals but one Eternal because the Essence which is in them all is but one In like manner the Father is infinite the Son is infinite the Holy Ghost is infinite yet c. And so of all the rest Fifthly That all the works of God which concern the Creature i. e. whatsoever is besides God are wrought by all the Persons joyntly because the efficacy whereby they are what they are proceeds likewise from the Essence it self not from the manner of the Essence Moreover the knowledge of the Trinity is necessary to Salvation because saving Faith hath for its object God the Father
For the Apostle saith Verily he took not on him the Nature of Angels but he-took on him the Seed of Abraham Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the People By all which it doth appear that he took flesh of the Virgin Mary I touch this matter the more because not long since I communed with some men who very confidently did affirm that the eternal Word did not take any flesh of the Virgin Mary And they also boasted that there were many Men and Women in England of their opinion concerning this matter For although they do grant that Christ as Man was really flesh yet they deny the matter of which it was made to be of or from the Virgin Mary but say that it was Heavenly matter viz. the Divine Nature was turned into Flesh in the Virgins Womb even as the Water at Cana was turned into Wine Joh. 2.7 Now I will by God's help in this ensuing Discourse demonstrate the falshood of this their Opinion for it denyeth Christ to be the true Son of David according to the flesh contrary to all these Texts Gen. 26.4 22.18 2 Sam. 7.12 Psal 132.11 Acts 2.30 all which prove him to be the true Son of David according to the flesh As also St. Matthew and St. Luke reckon his kindred and generation from Adam Abraham and David c. Moreover Christ came not only to die for our sins but also to be an example unto us and a perfect pattern of good living as shall be declared afterward more fully For how could he more set forth his exceeding love to us than in dying for us For greater love than this hath no man than to bestow his life saith Christ speaking of his own death Now the Deity suffered no infirmity or change which is impossible wherefore it was necessary that he should take our Nature upon him who came to heal our infirmities and to teach us to cure them through Faith in well-doing If he had taken them in any other nature then the example of his life would not have been teachable unto us for if he had been tempted in any other nature or died how could we learn to withstand the Devil and to overcome his temptations by Christ's example wherefore there was no way like this to redeem man He is Wisdom therefore he took the wisest way c. Now that you may the better understand these great Mysteries concerning God and of the Father and of Christ Col. 2.2 I will put that which I have said into Questions Answers that so through God's blessing you may see this great Mystery of Godliness 1 Tim. 3.15 and believe it As also add more to this that I have here said for your comfort by way of Vse and Application and so leave the Work to â—he blessing of God and your serious consideration CHAP. IV. Questions and Answers about God Quest WHat things are we to know concerning God Answ 1. What God is 2. What a God he is or how he is affected towards us Quest What is God A. God is an Essence Spiritual Incomprehensible Almighty Immortal Infinite Love it self Mercy it self Justice it self Holiness it self Purity it self Goodness it self Wisdom it self Long-suffering it self Bountifulness it self which is the Father who from all Eternity begat the Son Coeternal with himself and of the same substance with the Father and the Son not made nor created but begotten of the Father from all Eternity Joh 4.24 1 Tim. 1 17 Jam. 1.17 Acts 1.8 Jer. 23.24 1 Joh. 4.8 16. Exod. 34.6 7. Mat. 5 44. and the Holy Ghost proceeding from them both the Father and the Son the Creator and Conserver of all things the Redeemer and Sanctifier of the Elect. Which is no definition for he that is super-substantial and incomprehensible cannot be defined but such a description as sufficiently containeth all such things as in this life are necessary for us to know for the service of God and our Salvation Q. Is there one God only or whether be there more A. One only Deut. 6.4 Hear O Israel the Lord thy God is One Lord. 1 Sam. 2 2 Isa 41.4 44.6 Mat. 12.32 And so 1 Cor. 8.4 We know that an Idol is nothing in the World and that there is no other God but One. And seeing the true God is most high Eph. 4.6 1 Tim â— 5. and most infinite actually therefore there can be no more but One God because there can be no more but one that is above all neither any more but one infinite And this one God is manifested to us by such testimonies as cannot deceive to wit by Miracles Prophesies and other things which by his Omnipotence may be done Q. How is God said to be One A. Neither by a genus nor species but in Essence and in Number or in regard of his Nature because there is one only Essence of God and that indivisible Q. Why doth the Scripture make mention of Elohim or Gods joyning that word as well with the plural as singular number A. Not to the end that it should make a multitude of Gods or divide the Essence but to distinguish the Persons because though there be one Person of the Father another Person of the Son and another of the holy Ghost yet the Father is not another thing or another God distinct from the Son and the holy Ghost the Son is not another thing or another God distinct from the Father and the holy Ghosh neither is the holy Ghost another thing or another God distinct from the Father and the Son because the Nature of God is but one and indivisible although the Father be one the Son another and the holy Ghost another And therefore they are not of divers Natures of another and divers Substance not conjoyned or knit together in one Substance as men which have one common essence not only of the like substance but of one and the same substance have the same Essence the same Eternity the same Will the same Operation the same Power and the same Glory Phil. 2.6 Q. How many wayes is the Name of God taken in Scriptures A. Two wayes properly for the Substance Essence and Nature and improperly Now it is taken properly or for the Essence when it is taken without the distinction of any one of the Persons as Joh. 4.24 God is a Spirit where God is taken for the whole Essence of the Deity as is also the Name Jehovah Or else personally when there is joyned unto the Name of God the name of the Person as God the Father God the Son God the holy Ghost Or when the Father is opposed to the Son who is very God and the second Person in the Trinity as Rom. 7.25 I thank God by Jesus Christ So Rom. 8.3 the Father is called God the word Father
of Angels and Men it is finite and partible so that it is not all in eveâ—y singular Person but part in one and part in another Q. How many-fold is the difference of Persons A. Twofold inward and outward The inward difference is that which is caused by the internal Properties or the works from within concerning which we say the works of the Trinity from within are divided that is the works which God doth within himself without any Creature are not common to the three Persons but are proper to one Person alone Now the Property of the Father is this Psal 2.5 Heb. 1.3 5 Prov. 8.24 that he was not made not begotten but hath begotten his Eternal Son of the same substance with himself The Property of the Son is this that he being neither made nor created but was from all Eternity begotten of his Father without any Mother who is of himself as he is God Heb. 7.3 Col. 1.15 but of his Father as he is the Son For as Light cometh from the Sun even so the Son proceedeth from the Father one distinct from the Father and therefore the second in order Psal 110.3 Mic. 5.2 so far forth as he is begotten one and the self-same with the Father as he is God And here let us call to mind the saying of Nazianzene The begetting of God let it be honoured with silence it is no small matter for thee to learn that he was begotten The Property of the Holy Ghost is to proceed from them both inseparably Q. But did the Son take his Deity from the Father A. When we speak simply of the Son without the Father we avouch truly and properly that he is of himself and call him God because of himself he hath his being and all that he hath Joh. 14 25 15.26 16.13 14. Rom. 8.9 and therefore we call him one alone beginning But when we point at that relation which he hath with his Father we justly make the Father the beginning of the Son and say that the Son received all from the Father Joh. 3.23 For the Essence is one thing and the manner of Subsisting is another Hence it is that the Schoolmen say That the Son is by himself not of himself So the Essence of the Son is without beginning but the Father is the beginning of his Person This made Hilary to say The gifts of the Father do not infirm but affirm the Divinity of the Son And Augustine Christ in regard of himself is called God and of the Father is called the Son Object 1. The Son and Holy Ghost are not without beginning therefore they are not Eternal A. This is not a beginning of time or continuance but only of order and off-spring Object 2. But the Sabellians here cavil and say Christ saith He that seeth me seeth the Father and believest thou not that I am in the Father and the Father in me Joh. 14.9 10. Therefore the Father and the Son are one Person A. Indeed he that seeth the Son seeth the Father because the Son hath the same Essence with the Father and being manifested in the flesh hath delivered to us the whole Will of God Joh. 1.18 Object 3. That which is one in Number cannot without contradiction be said to be Three in Persons but God is One in Number Deut. 6.4 Ergo. A. That Unity doth signifie God's simple Essence not the manner by which that simple Essence subsisteth Therefore God absolutely according to his Essence is One because he is indivisible And only in respect of inward relation I mean the reason of subsisting is three Obj. 4. If there be one being of the Father another of the Son and another of the Holy Ghost it followeth that in God there are three divers Beings and consequently three divers Persons A. The being of the Father doth not signifie that Essence by which he is absolutely God but by which he is Father that is in that he otherwise subsisteth than doth the Son therefore the being of the Father is one thing and the being of the Son is another and yet both of them have the same Essence Obj. 5. If there be three Persons truly distinguished and one only Essence then is there a quaternity in God A. Not so for the Essence differeth from Person only in reason but the Persons differ each from other both in reason and in being Obj. 6. The Father begot his Son either existing or not existing to say either of these is absurd A. We may well say That the Father begat his Son already existing because the Father was never without the Son even as the Sun was never without its Light Again it may be as well said That he begat him not existing in that his generation although it be Eternal yet in order goeth before Existence as the Sun is before its Light Quest Is this difference Rational Essential or Real Answ It is not Essential as in the Creatures where every one hath his proper Essence or Being defined and circumscribed for the Essence of the Father is not one and the Essence of the Son another and of the Holy Ghost another but one and the same which the Father doth wholly communicate to the Son the Father and the Son to the holy Ghost Not only in reason because not in notion or mind or only in word is he called Father Son and Holy Ghost neither respectively or by relation as one man may both be and be called a Father and a Son But it is real or modal yet altogether incomprehensible because each Person hath his own peculiar definition or his essential and incommunicable property and differs from another not in essence but in the manner of subsisting Q. What is the outward difference A. It is taken from the works of God that be without as that the Father sends the Son the Son is sent as the Redeemer the Holy Ghost is the Sanctifier As in the Creed the Father is distinguished from the Son by the work of Creation the Son by his Incarnation the Holy Ghost from them both by the work of Sanctification and Regeneration as where he appeared like as a Dove Matth. 3. and in cloven Tongues Acts 2. Although all these things be effected by one and the self-same God As we use to say The works of the Trinity without are indivisible therefore here let us remember the saying of Gregory Nazianzene I cannot imagine one but presently I am compassed about on every side with the brightness of three neither can I distinguish three but forthwith I am brought again to one Further in the Persons of the Deity there is an order but there is none inequality there is a distinction but no diversity Q. What things are contrary to this Doctrine A. 1. The Heresie of Sabellias who taught there was only one Person of the Godhead but sometimes in one respect sometimes in another one while called the Father another while called the Son 2. Of
to be a speech by Synechdoche viz. wherein a part is taken for the whole or the whole for a part Q. But those Titles which belong to the Office of Redemption are they to be attributed to the Natures severally asunder or to the Person A. To the Person as Christ is a Mediator Pastor Priest according to both Natures although each of them in that work retaining his own proper efficacy or operation Q What is the Effect of that Personal Vnion A. The bestowing of gifts whereby the Humane Nature in the Person of Christ is adorned and whereby it excelleth all other Creatures in Wisdom Goodness Holiness Power Majesty and Glory which the old Fathers call the Deifying of the Flesh the Schoolmen Habitual Grace of the Communion of Properties which is mutual one of another and the reciprocation of the Names altogether distinct Q How manifold is the state of Christ A. Two-fold one of Humiliation whereby he willingly undergoing the burdens reproaches and punishments of our Nature did humble himself to the death of the Cross the Divinity in the mean while according to Irenaeus resting or hiding it self that he might be crucified and die The other of Exhaltation whereby after his death his Humane Nature did lay aside all the infirmities of it but not the Essential Properties and was wonderfully exalted above all Creatures unto the greatest honour yet not in any case match'd and equalled to the Divine Nature of Christ Phil. 2.7 9. Q. What are the Doctrines contrary to this A. The first Heresie of Macedonius and Valentinus who affirmed That Christ brought with him a Celestial body from Heaven As also of Apelles who said His Body was aiery his Flesh star-like and that he passed from the Virgin as Water from a Pipe 2. Of the Marcionites who feigned unto him an imaginary Body 3. Of Apollinaris who denyed that Christ did assume a reasonable Soul but that his Divinity was unto him instead of his mind 4. Of Eunomius who affirmed Christ to be meer man and that he was called the Son of God by Adoption And of Ebâ—oni who said that Christ was born by Humane generation 5. Of Nestorius who taught That as there be two Natures in Christ so there are two Persons and that the Divinity is present with the Humanity by circumstance and combination but not by Personal union Therefore he denyed that Mary was the Mother of God or brought forth God and affirmed that Man not God was crucified of the Jews 6. Eutyches Heresie contrary to the former for he taught that the Humane Nature after the Union was indued with the properties of the Divinity viz. the Divine Nature was turned into flesh 7. Of the Manichees who avouched that Christ had but one only Will and not two a Divine and a Humane Will 8. Of the Vbiquitaries who attribute to the Humanity of Christ the Essential properties of the Divinity altogether forgetting that saying He that taketh away the Properties taketh away the Nature and on the contrary He that attributeth the Proprieties attributeth the Nature and of whatsoever the Essence cannot be affirmed no more can the Essential Proprieties thereof be affirmed of the same Now I have here briefly given you an account of these Eight Opinions about Christ as aforesaid And by these you see St. Peters words fulfilled 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in damnable HERESIES even denying the Lord that bought them and bring upon themselves swift destruction And many shall follow their pernitious wayes by reason of whom the way of Truth shall be evil spoken of Acts 20.28 For St. Paul saith Take head therefore unto your selves and unto all the Flock over which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departing shall grievous Wolves enter in among you not sparing the Flock also of your own selves shall men arise speaking perverse things to draw away disciples after them So Isa 9.21 saith That Manasses against Ephraim and Ephraim against Manasses and both against Judah Also Herod against Pilat and Pilat against Herod and both against Christ even so here is the Eunomians or Socinians or Bidelians against the Eutychians and both against Christ for the one denyeth his Divine Nature and the other his Humane contrary to Matth. 22.45 and Rev. 22.16 I am the root and off-spring of David and so by consequence both deny the true Christ For the Devil knoweth there is no Salvation for us without Faith in him who is David's Lord and David's Son Acts 4.12 Neither is there Salvation in any other for there is none other Name under heaven given among men whereby we must be saved Acts 4.12 And now Brethren that I may as the Apostle Paul saith Acts. 20.26 be clear from the blood of you all for I have and will declare unto you all the counsel of God that I know touching this matter but as the Apostle saith 1 Cor. 13.9 So say I for we know in part and we prophesie in part for now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known 2 Pet. 3.17 Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the Error of the wicked fall from your own stedfastness For some of you have been as brands pluck'd out of the fire Jude 23. I mean out of the Eutychian Heresie which doth not only deny Christ to be truly David's Son but saith That he that was truly David's Lord and Creator was mortal and died contrary to 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only Wise God be honour and glory for ever and ever Amen And now because the right knowledge of Christ and union of his Natures is so absolutely necessary to Salvation I will add some Questions and propound them for the Eutychians consideration CHAP. VII Containing Questions Answers about the Union of Natures in Christ Quest 1. WHy must Christ become Man and take our Nature viz. the flesh of the Virgin Mary Answ Because the Justice of God required that seeing in that Nature God was offended in that Nature should a satisfaction be made to God for the offence Now sin was committed in Man's Nature Adam sinned first and in him all his Posterity therefore Christ took Man's Nature that so he might suffer death and so make satisfaction to his Father for Men's sins Q. 2. Is there no way appointed of God to remit our sins but by shedding of blood A. No so saith the Holy Ghost Heb. 9.22 Without shedding of blood there is no remission Q. 3. Can Christ considered as he is the Eternal Word Joh. 1.1 and very God 1 Joh. 5.20 die A. No for God is immortal and
12. If the Father Son and Spirit be all Creators of Heaven and Earth then are they God by Nature but they are all Creators of Heaven and Earth therefore God by Nature Gen. 1.16 2dly If they all know the thoughts and search the heart of man then are they God by Nature but they all do so therefore 3dly If they may all be ultimately sinned against then are they God by Nature but they may be so therefore 4thly If we may worship them with Divine Worship then are they God by Nature but we may worship them with Divine Worship therefore 5thly If we may be baptized in their Name then are they God by Nature but we may yea ought to be baptized in their Name therefore God by Nature Matth. 21.19 20. The reason is plain because we expect the remission of our sins in his Name into which we were baptized as also promise to worship him in Spirit and in Truth for God is a Spirit and therefore will be worshipped in Spirit and in Truth Now albeit St. John saith speaking of Christ I and my Father are one Joh. 10.30 He doth not by this saying deny the three Persons for in that he saith we are he teacheth us that he and his Father be not one Person forasmuch as ARE cannot be spoken of one Person properly and in that he saith ONE he declared that he is of the self-same substance with his Father Oh the exceeding deepness and power of God's Word which is as a two-edged Sword for with these two syllables Are and One it confoundeth two Heresies viz. the Arrians and Patripâ—ssions and Sabellians which wrest that saying of Christ He that seeth me seeth the Father also Joh. 14. which must be understood of their Essence and not of their Persons as appeareth by these words I go to prepare a place for you saith Christ and if I go I will come again which plainly proves a distinction of the Person vers 2 3. If we may not believe St. John that there be three that bear record in heaven viz. the Father the Word and the Holy Ghosh and these three are one 1 Joh. 5.7 to be a Unity and Trinity as aforesaid then these absurdities will unavoidably follow That if the Father be both the Son and the Holy Ghost as he is if their Persons be one as well as their Essence is one which is indivisible Isa 44.6 I am and there is none besides me Then the Father was he which took our Nature upon him Heb. 2.16 the Father was tempted of the Devil he suffered hunger and thirst he was buffeted and and scourged of the Jews and put to death by wicked hands he also came down in the likeness of a Dove and also of fiery Tongues he begat himself he is greater than himself he sent himself into the World he gave himself a Seat at his own right hand he is the express Image of himself he is greater than himself But if our English Eutychians cannot see these things as aforesaid to be blasphemy against God the Father yet I hope you will see them to be great absurdities for they are the natural consequences of your Opinion for you say it was God that died in the likeness of Man and to prove this you wrest as you do other Scriptures Phil. 2.6 8. for you say He that was in the form of God thought it no robbery to be equal to God and you say He put himself in the likeness of Men and being found in fashion as a man he 〈◊〉 himself and became obedient to death even the death of the Cross wherefore God also hath highly exalted him c. Now if the Godhead was turned into flesh as Water was turned into Wine as you say it was and there can be but one God by Nature both you and we say and I hope believe then if the Father be that one God For to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.6 Then I pray consider of your Opinion as also the bad consequences that depend upon it For if you shall still be obstinate and deny that the Eternal Word did ever take any flesh of the Virgin Mary into Personal Union with it self as we say it did but will still say and believe that the Eternal Word viz. God the Creator of Heaven and Earth did make himself a Creature viz. Man and so died for our sins Then how you can acquit your selves from being rightly called blasphemers of the Eternal God which is only Immortal and Immutable as I said before I cannot yet tell because of the reasons aforesaid c. Now forasmuch as I understand by some late Conferences I have had with our English Eutychians that they deny or at least doubt of God's Omnipresence and with the Anthropomorphites think of God as if he were some old Man sitting in some one place on a Throne as Kings use to do and so with the Papists and Socinians think that one may see from his right hand to his left as Dr. Owen saith in his Answer to Mr. John Biddles Catechism Now you may see by this how one Error begetteth another For first they deny the Divine Essence of the Eternal God to be Infinite Immense and as the Prophet Jeremiah saith To fill Heaven and Earth Jer. 23.24 And as Solomon saith The Heaven of Heavens cannot contain him how much less this House which I have built 2 Chron. 6.18 But they not minding such Scriptures as these or else not understanding of them but reading some other Scriptures which speak of his coming down from Heaven to see Sodom c. Gen. 18 19 chap. As also because man was made in his Image and that he hath hands and feet c. Therefore they cannot tell how he should properly be a Spirit or Spiritual substance Joh. 4.24 and therefore cannot understand the blessed Trinity as I said before And indeed without this be granted the Trinity cannot be proved to be three Persons and yet but one God as we say and believe as aforesaid for although we distinguish the Persons in the Godhead yet we do not separate them because the Essence is Infinite and Omnipresent Psal 139.7 Whither shall I fly from thy Presence If I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there Amos 9.2 3 4. And to give you one instance what we mean when we say they are distinct and not separated from the Essence of God we mean after this manner as when we-say there are three Faculties in the Soul of Man viz. Understanding Will and Memory now these three Faculties are distinct yet not separated from the Soul for the Soul acts wholly in these three yet not three Souls but one Soul even so is the Eternal Godhead in the Father Son and Spirit and yet but one God but this
Long-suffering 14. His Holiness 15. His Justice 16. His Faithfulness 17. His Truth 18. His Omnisciency 19. His Omnipresence 20. His Providence over all his Creatures All these twenty Properties and Attributes belong to God only But all these belong to Christ as he is Davids Lord therefore Christ as he is Davids Lord is God by Nature who is God over all blessed for ever Amen Rom. 9.5 c. And now I will briefly shew you how he is Davids Son according to the flesh as I have said before First He had the substance of a true Body and reasonable Soul 2. The Properties of Body and Soul in the body length breadth and thickness and circumscription And in the Soul the faculties of understanding both simple and compound as Will Affection Love Hatred Desire Joy Fear c. The Powers also of Hearing Feeling Seeing Smelling Tasting Moving Growing Eating Sleeping c. 3dly He took unto himself the blameless infirmities of mans Nature which are certain natural defects in man as Passions of Body and Mind as to be Hungry Thirsty Weary Sad Sorrowful and Ignorant of some things and Angry also to increase in Stature Wisdom Knowledge c. So that as the holy Ghost saith We see by these things that he was made like unto his brethren in all things yea in all points tempted like as we are yet without sin Heb. 2.17 4.15 Now sith the Scriptures do affirm all these things to belong properly and truly to Christ as he is Davids Son and Off-spring then must he needs be Man by Nature For unto no Creature neither in Heaven nor in Earth doth the Holy Ghost apply all these things properly and literally but to man only c. If he do shew me an instance for as yet I know none and therefore why you should so much as once doubt whether he took our Nature viz. the flesh of Mary sith the Scripture affirms it so plainly again and again I cannot imagine But when I do not only hear you say you doubt but confidently deny that ever he took any flesh of the Virgin Mary This makes me to stand and admire and with St. Paul say Who hath bewitched you that you should deny so many plain and evident proofs can any Article of the Christian Faith be more plainly proved than this is surely no. Now if I did not think that the Devil had bewitched many and that Pride false Opinions and Self-love had blinded mens understandings See Mr. Greenham about the Family of Love pag. 803. I could not believe any judicious man that believes the Scriptures to be true if he will but now sit down in humility and seriously consider what hath here been said from them to prove that Christ is God by Nature and also Man by Nature can still remain doubting and unbelieving But if he be one that was once inlightned into this Truth and also professed it with us and was baptized into this Faith and yet did not receive it in the love of it and after all this advice which now and at other times hath been used by my self and others to them I say if they shall still oppose this Truth then what can I think but that if they do not speedily repent of this their dangerous Opinion of denying the Lord that bought them 2. Pet. 2.2 then that which is written in 2 Thess 2.11 will come upon them But that it may never be so is and shall be the Prayer of your very good friend which loves your Persons but not your Principles though haply not so esteemed of you that God would give you Repentance to the acknowledging of the Truth that you may recover your selves out of the snare of the Devil who hath taken some of you captive at his will CHAP IX Containing an Answer to several Objections Object CHrist as Man was flesh and bones and not a Ghost as you seem to say we by our Opinion make him and this shews your Ignorance of our Opinion and therefore you sentence it as you do But doth not Paul say Rom. 8.3 he came in the likeness of sinful flesh therefore he took not our Flesh as you say he did Answ St. Paul doth not say he took upon him the likeness of flesh simply as it is flesh but of the flesh of sin or sinful flesh for he had said before Chap. 1.3 That he was made of the Seed of David according to the flesh And also again in Chap. 9.5 Whose are the Fathers and of whom as concerning the flesh Christ came c. And I pray you tell me what St Paul meaneth by these words vers 3. For I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh And then you may tell your selves what he means by these words vers 5. Whose are the Fathers and of whom as concerning the flesh Christ came The word flesh being the same in the 3d and 5th verse and of the same signification Object 2. From Joh. 1.14 But the Eutychians say That the Divine Nature of Christ was turned into flesh and so was made like to his brethren in all things excepting two viz. sin and earthy matter Answ 1. The Holy Ghost doth except but one thing viz. Sin if it be proper to call sin a thing Heb. 2.17 4.15 And how dare you say two Have you no fear of the curse of God coming upon you sith he saith Cursed is he that addeth or diminisheth See Deut. 4.2 Rev. 22.18 Add thou not unto his words lest he reprove thee and thou be found a lyar Prov. 30.6 Bur Secondly I answer to that of Joh. 1.14 it having the most shew of any of the Texts that I know for your Opinion therefore I will endeavour by God's help to shew you that it was never written to that end to justifie your Opinion and therefore I pray consider what St. John saith vers 1. The Word which was in the beginning was with God and was God by whom all things were made and without whom was nothing made that was made In whom was Life and the Life was the light of men for he lighteth every man that cometh into the World by whom the World was made Was in the fulness of time made a Man in a Humane Body having his Divine Majesty dwelling in him full of Grace and Truth so that we beheld his Glory saith St. John in his Miracles in his Grace and Truth in his Holy and wise Doctrine such as manifested him to be the only begotten of the Father vers 14 16. which is in the bosom of the Father mark that word is in the bosom of the Father he doth not say which was but is which must be understood of his Generation before the World was made of the substance of his Father for the term notes Generation and subsistence from his substance not Creation or making that which was the Creator into flesh that so he might be a
Creature and so die this was impossible sith God cannot die nor yet be changed as I have oft said and proved in this Treatise from 1 Tim. 1.17 Jam. 1.17 and many other places of the Holy Scriptures Thirdly John doth not say he was begotten flesh of the Virgin Mary but made flesh for saith he The Word was made Flesh even as St. Paul saith Rom. 1.9 made of the Seed of David and came of the Fathers according to the flesh Chap. 9.5 and made of a Woman Gal. 4.4 And so as St. Peter saith He came out of the loins of David according to the flesh Acts 2.30 for so God had sworn to David Psal 132.11 For Solomon was but a Type which came out of his loins 1 King 8.19 All these Texts do expresly teach us that Christ had a Humane Nature which is termed the flesh as it is frequent by the word flesh to understand a man or Humane Nature See Rom. 3.20 No flesh can be justified in his sight which must be understood of men also Chap. 11.14 Isa 57.7 Gal. 2.16 Joh. 17.2 As thou hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him c. Fourthly Consider this word raised up according to the flesh out of the loins of Divid which plainly sheweth that there was another Nature which was Davids Lord Matth. 22.44 which was not raised up out of his loins which was God over all blessed for ever Rom. 9.5 Else why was it not said of him without this distinction as of Solomon Thou shalt not build the House but thy Son that shall come forth out of thy loins 1 King 8.19 He doth not say according to the flesh neither is this distinction made concerning any man but only Christ which was Emmanuel God and Man in one Person or God with us Matth. 1.23 From whence I infer That He who is so David's Son according to the flesh raised out of the fruit of his loins according to the flesh made of the Seed of David according to the flesh and of the Father's according to the flesh As that he also is Davids Lord and the Son of God God over all blessed for ever is consubstantial with his Father as touching his Godhead and consubstantial with us as touching his Manhood but such is Jesus Christ therefore God by Nature and Man also And now I hope I have Answered your great Objection and also told you how he is truly called the Son of God as being in the bosom of his Father and also how he is truly called the Son of Man and so the Son of David as being made of a Daughter of David which Mary was See for proof of this Luke the 3d Chap. And now what hath been said in Answer to this Objection if heeded by you will Answer all your Objections from Joh. 3.15 and Joh. 6. from the 50 verse to the 64. For John saith No man hath ascended up to Heaven but he that came down from Heaven even the Son of Man which is in Heaven which proveth the union of Natures in one Person otherwise he could not be in Heaven and Earth at one time Now I hope you will not say with the Socinians your Adversaries that after his Baptism he ascended immediately up into Heaven and there received his Commission from his Father to preach the Gospel as Moses did his in Mount Horeb concerning the Law Exod. 20. And yet if Christ hath but one Nature as you say with them he had not then I pray tell me if you can Whether the Eternal Word was ever called Man or the Son of Man properly before the Holy Ghost overshadowed the Virgin Mary and so he was born of her or made of her according to the flesh for it is the Person viz. the Word that is said to come down from Heaven as appeareth Joh. 6.62 What if ye shall saith Christ see the Son of Man viz. Christ's Humane Nature ascend up where he viz. his Divine Nature was before For as he is the second Adam he was not there before as appeareth by what St. Paul saith 1 Cor. 15.46 The first Adam was made a living Soul the last Adam was made a quickning Spirit Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The first Man is of the Earth Earthy the second Man is the Lord from Heaven As is the Earthy such are they also that are Earthy and as is the Heavenly such are they which are Heavenly And as we have born the Image of the Earthy we shall also bear the Image of the Heavenly So that by this comparison the natural Man was before the spiritual which cannot be meant of the Eternal Word which St. Paul calleth the Lord the Spirit 2 Cor. 3.17 For so considered as he is the Eternal Spirit Heb. 9.14 1 Pet. 3.18 he was before Adam or else he could not have Created him and all other things which he did Joh. 1.3 Col. 1.16 So then as the natural Adam was the first Man that God Created so the second Adam viz. the Humane Nature of Christ was the first Spiritual Man that was raised from the dead and so ascended up into Heaven and was glorified and so is the beginning of the Creation of God Rev. 3.14 And the first-born from the dead for as St. Paul saith He was the first fruits of them that sleep and so because of the Personal Union is called the first and the last even he that was dead and is alive and behold saith he I live for evermore and have the keyes of Hell and Death Rev. 1.18 Now the Name Almighty which is applyed to Christ Rev. 1.8 must needs be meant as he was Davids Lord Psal 110.1 And as St. John calleth him Davids Root But when St. Paul calleth him the second Adam it must be as he is his Son or off-spring for the true Adam is never properly in all the Scripture applied to God viz. the Divine Nature for you know Adam signifieth Earth viz. the Matter which Man was made of And as for the term Heavenly it is as truly applyed to the Saints as to the Humane Nature of Christ for vers 48. As is the Earthy such are they also that are Earthy and as is the Heavenly such are they also that are Heavenly Which St. Paul applyes to the Saints after their Resurrection vers 44. It is sown a natural body it is raised a spiritual body So that Paul doth not run the Parallel betwixt the Natural body and the Spirit viz. the Creator as aforesaid For if you observe him he calleth the second Adam Spiritual also vers 46. and calleth the Saints Heavenly vers 49. Now will you say because the bodies of the Saints after their Resurrection are Spiritual bodies therefore their bodies are Spirits Surely no. Even so albeit the second Adam after his Resurrection is called Spiritual that therefore his body
12.3 4. 21. Isa 7.14 and therefore much more ought we seeing we have in the Gospel the Complement of all those Prophesies Luk. 2.7 Matth. 1.25 to believe in Jesus Christ born of the Virgin but also in time and according to the course of Nature born of the said Virgin and brought forth into the World by her First a Duty following this Faith is this Thanksgiving for the Incarnation of the Son of God as we see by the Examples of the Angels praising God for this benefit Luk. 2.14 The Virgin praising God for this benefit Luk. 1.46 And the holy Priest Zachary praising God for this benefit Luk. 1.68 Secondly A Consolation following this Faith is Preached unto us by the Angels Luk. 2.10 when he saith Behold I bring you tydings of great joy that shall be to all People Hence comes First Peace with God Secondly Peace with our own Conscience Thirdly with the Holy Angels Fourthly with all the Creatures of God in the frame of Heaven and Earth The proper Name of Christ's Mother was Mary this is testified often in the New Testament Luk. 2.5 c. This Name is added for a more certain and special description of his Mother that my Faith may be the better certified of the truth of all Divine Oracles and Prophesies concerning him for this holy Woman being as Matthew and Luke testifie of the noble Race of the Kings of Judah it is clear that our Lord and Saviour Jesus Christ came of the Seed of David and so of Abraham according to the Promise Gen. 12. 49. Luk. 2. Again she is called A Virgin both to let us see the accomplishment of the Prophesie Isa 7.14 21. and to assure us of that as aforesaid that is That he is the only begotten Son of God conceived by the Holy Ghost and not by the ordinary course of Nature And this blessed Mother of Christ a holy Prophetess Luk. 1.48 We do willingly honour her three wayes First by thanksgiving to God for her Secondly by a reverent estimation of her Thirdly by imitation of her excellent Vertues And thus having seen by clear evidence from the Word of the Lord that our blessed Lord and Saviour as touching his Natures is very God and very Man it resteth only that we learn also by Divine demonstration that these two Natures are united in one Person Vse 2. First here then we must be advertised that there be two kinds of Unions Union in Nature and Union in Person Union in Nature is when two or more things are joyned or united into one Nature as the Father the Son and the Holy Ghost being and remaining three distinct Persons are one and the same in Nature or Godhead Union in Person is when two things are in that manner united that they make but one Person or Substance as the Body and Soul of Man meeting together make one Man Secondly This Union of Natures then here is this The second Person in the Trinity or the Son of God doth assume to it a Manhood in such order that the same being void of all Personal being in it self doth wholly and only subsist in the second Person in the Trinity or depends wholly on the Person of the Son So that now it is a Nature only and not a Person because it doth not subsist alone as in other men Thirdly This then I understand and believe here that the everlasting Son of God without any putting off of his Divine Nature without any commixtion or conversion was made that which before his Incarnation he was not to wit very Man By taking flesh by the Power of the Holy Ghost from the Virgin and an Humane Soul created of nothing both which Natures being united together in a most admirable Personal union make one most blessed Person even the most sacred Person of our only Lord and Saviour Jesus Christ Fourthly And our Lord Jesus Christ hath in his Humanity so assumed all the Properties of Man's Nature that he became in all things like unto us Heb. 2.17 sin only excepted for he hath so Personally united unto himself our Nature that we cannot say properly of his Passion that only the bare Humanity suffered which yet is only passible but this we are to say that the Person which is very God hath suffered in our Nature Fifthly and lastly We must not believe that the Lord Christ assumed our Nature as he did sometimes under the Law before his Incarnation take to him the form of Man and Angel for a time but retains still and for ever the very body and Soul of Man howbeit now glorified For the Apostle saith Our Mediator hot only was but also is the Man Christ Jesus 1 Tim. 2.5 living for ever to make intercession for us Heb. 7.25 Rom. 8.34 Consolations following this Faith concerning Christ's pure Conception Incarnation and this unspeakable union of Natures in this one sacred Person are these First I understand and conceive he is a most fit Advocate to his Father being very God and a most comfortable Mediator for me being very Man well-acquainted with all my grievances and one I may boldly draw near unto Heb. 2.16 17 18. 4.16 Secondly I conceive also that he hath been so acquainted in our flesh with our temptations that he hath a special experience of our infirmities in his own sacred Person not that the Son of God hath need of our Afflictions and Temptations to make him Merciful unto us but for that we can best perswade our selves of his Mercy when we learn that he hath been acquainted with our Passions And now I will tell you briefly what I mean by the Properties of the Humane and Divine Nature And by the Communication or Conjunction of Properties as I said before When I say and believe that Christ did assume all the Essential Properties of Man's Nature I mean he took not only the Soul and Body of Man but also every quality and adjunct thereunto appertaining excepting sin for he had the Understanding the Reason the Will and all the Affections of Man without sin being made like his brethren in all things Heb. 2.17 Again when I believe and say That Christ did retain in his Personal Union of both Natures all the Properties of his Divine Nature I mean these and the like that he was this very Person now God and Man Eternal Almighty Incomprehensible Immutable most Perfect for these and the like be the Properties of the Divine Nature Thirdly The Communication of these Properties as the learned speak for the better understanding of some Scriptures uttered concerning this sacred Person is this when we ascribe that which is proper unto one Nature unto the other because of the aforesaid Personal Union of both Natures as when the Apostle saith God hath purchased the Church with his own blood Acts. 20.28 This manner of speaking is with respect to this Union and herein that which is proper to the Humane Nature is ascribed unto the Divine for
look for Heaven but by lively Hope to possess it for that we possess it in our Head already For this cause it is written Eph. 2.6 That God hath made us to sit together in Heavenly places in Christ He hath there a Pledge for us even our flesh and we again by his Ascension have received from him an heavenly Pledge even his Spirit Joh. 6.7 I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you 2 Cor. 1.22 He hath sealed us and given us the earnest of the Spirit in our hearts DVTIES First That our Conversation be in Heaven where Christ is Our Hearts our Thoughts our Words our Works our whole Conversation must be such as if we conversed already with the Angels in the highest Heavens Secondly If we believe we be possest of Heaven in Christ we must strive to enter into him with holy Contention of Spirit using the means he hath appointed that we may come unto him with all the good-speed we can If we be assured of his Purchase made for us by his Blood we must pass through all dangers to come unto him and unto it and not only contend to get in our selves but also endeavour to bring with us all we can specially all such as God by near bands of Love hath knit unto us as our Wives and Children c. providing as much as in us lyeth that they may be with us Heirs together of the same Grace of life 1 Pet. 3.7 Thirdly In all grievances of Body and Mind seek to no means for ease but only to the Comforter and the means he hath appointed and ordained in the Word If thou believest the Ascension of Christ remember this was one end of his Ascension to send down the Holy Ghost to work more effectually and comfortably in the hearts of his Children And therefore endeavour in and by the Word and Sacraments to be comforted by him in all affliction of this life I believe that Christ sitteth at the right hand of God c. Here two things must be understood First Note That this blessed Person of the Son hath the same equality of Majesty and Glory with the Father Secondly By this phrase is also understood that the Humane Nature of Christ is exalted to a most high excellency of Glory even to execute Judgment as he is the Son of Man Joh. 5.27 And it may not be here said is in the Resurrection That like as Christ rose only in respect of his Humane Nature so also he sits at Gods right hand in respect of the same Nature for the session an God's right hand is not a property of Nature but signifieth the state of the Person of Christ resting now in the execution of his Offices as being King Priest and Mediator between God and his People The Benefits which follow this Exaltation and Session of Christ at the right hand of God are either in respect of his Priesthood or of his Kingdom The Believer gains these benefits by his Priesthood First He is now and may be truly perswaded that as the Covenant of Grace and Priesthood of Christ have no end Heb. 8.6 1 Tim. 2.5 1 Joh 2.1 Joh. 17. so his Intercession for him and for all and every Believer shall never cease to the end of the World for all Rom. 8.34 Christ is risen again and sitttth at the right hand of God and maketh request for us and for every one I have prayed for thee Peter that they Faith fail not The manner of this is thus He appears in Heaven as a publick Person in our stead He appears in the sight of God for us Heb. 9.24 and makes the same Requests he made on Earth Joh. 17. The difference between Christ's Passion and Intercession is this The Passion is a satisfaction to God's Justice for us c. and as it were the tempering of a Plaister but Intercession applyes it to the very sore So then the Believer is hereby sweetly comforted in heart being perswaded that Christ Jesus God and Man now sitting in great Majesty and Glory in Heaven First hears his Prayers in Heaven And Secondly accepts and sanctifies all his Sacrifice and Service which the Believer offers to the Father by his hand Heb. 13.15 Psal 119.106 for all our Service is imperfect yet for his Intercession sake it is accepted as perfect A second Consolation here arises to the believing heart he may now with boldness go to the Throne of Grace Heb. 4.16 because we have there an High Priest that sitteth at the Throne of the Majesty in the Heavens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19 20. biddeth us draw near with a true heart and with an undoubted perswasion of Faith And again most sweetly Phil 4.6 Be careful for nothing but in all things let your requests be shewed unto God in Prayer A third Consolation is this His Intercession preserves every Repenting Sinner in the state of Grace that being once Justified and Sanctified they may so continue unto the end Fourthly A most sweet Consolation in this The Intercession of Christ in Heaven casteth down such beams of Grace into the Believers heart on Earth that it causeth another Intercession of the Spirit in him or causeth the Spirit of Prayer to be effectual and working in him Zach. 12.10 11. Rom. 8.26 He giveth us his Spirit which helpeth our infirmities and maketh Request for us with sighs and groans that cannot be expressed but he which searcheth the heart knoweth what is the meaning of the Spirit for he maketh Request for the Saints according to the Will of God The Holy Ghost makes Request by stirring every repenting heart to pray with groans and sighs which the mouth cannot express and this is a special fruit of the Intercession of Christ in Heaven So that a Man may soon know by the Spirit of Prayer in his own heart how Christ prayeth for him in Heaven A Man may soon find it by his own coldness or fervency in Prayer or by the inward groans of his heart when he cannot so well express his grief in words before God Here I renounce the Opinion of Papists touching Intercession as being Heretical uncomfortable and condemned of God First For that the Saints departed who be their Mediators with Angels know not our particular wants and griefs Secondly For that he that makes this Intercession must bring something of his own of price and value unto God to procure the grant of his Request Thirdly It is a Prerogative belonging only to Christ to make Request in his own Name and for his own Merits Fourthly Scriptures never mention any other but contrarily Fifthly We must Pray to him in whom we believe Rom. 10.14 We believe only in one God c. therefore we pray only to one God Furthermore As touching his Kingdom we are well to consider what Kingdom he hath next