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
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
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
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
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
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
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
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
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
Samosatenus who taught That the Son did no more subsist in God than Wisdom Justice and Goodness 3. Of Arrius who denyed that the Son was begotten of the Essence of the Father that he was co-eternal co-equal and according to his Person of the same substance with the Father 4. Of Servetus who affirmed that the word Person is no otherwise to be taken then as in Comedies the name of a Person is used for the habit and the distinction of the office 5. Of the Tritheitarites who do transform the three Persons into three distinct and several Essences They deny the Son of God according to his Essence to be of the same substance with the Father and the Son to be God of himself 6. The blindness of the Jews who do affirm an Essence altogether without distinction And here I will Answer to some Objections made by divers Hereticks Object 1. If there be divers Jehovahs there must be divers Essences but Gen. 19.24 the first is true for Jehovah did rain fire from Jehovah that is the Son from the Father therefore the Son is a distinct Essence from the Father A. The Learned say it is an Hebrew phrase signifying that God did miraculously rain fire of himself from Heaven Again the word Jehovah is taken sometimes personally it is therefore a distinction in the Persons not in Essence Obj. 2. There is one life of the Father and another of the Son Joh. 5.26 therefore another Essence A. First that place is to be understood of a power communicated to Christ as he was Mediator Secondly Although the Son be from the Father in respect of the origination of his Person yet is he of himself if he be absolutely considered and therefore hath the same life with the Father Obj. 3. They who have distinct Operations have distinct Essences but the Actions of the Trinity are distinct Ergo. A. The Proposition is true if it be understood of natural and external action but if of internal and personal actions it is not true for these do not take away the unity of Essence since that the same Essence in number is wholly in every Person Obj. 4. Each Person hath not one and the same power for the Father can beget the Son the Son cannot beget ergo they have not the same Essence A. They have all one natural power but not personally as there is one Nature but not one Person Obj. 5. The Essence of the Father is communicated to the Son by Generation therefore there is one Essence in the Father another in the Son because there is one Essence begetting and another begotten A. We must distinguish betwixt Generation and Communication for the Person begets and is begotten but the Essence neither begetteth nor is begotten but communicated Obj. 6. If the Father and Son have one Essence it must follow that the Father was incarnate which is absurd Ergo. A. The Essence of God absolutely considered was not incarnate but the second Person and although the Person of the Son include the whole Essence of God yet for the proper manner of subsisting it is distinguished from the Father Obj. 7. If the Father and Son have one Essence the Son should be Mediator to himself A. The Son is properly Mediator betwixt us and his Father not absolutely betwixt us and the Divine Essence And the office of Mediator dependeth upon the most free Ordination of God Note CHAP. VI. Questions and Answers about Christ Quest 1. WHat doth this word Christ signifie A. It signifieth Anointed because he was anointed with the oyl of gladness above his fellows Joh. 1.14 Psal 2.6 110.4 Isa 61.1 as we reade in Psal 45.8 And indeed he is that King that only Priest and Prophet which was promised unto mankind Q. 2. Doth his name Christ signifie his Nature or his Person A. His Person subsisting in both his Natures and not this or that Nature alone for it is a name concrete as the Grammarians speak and not abstract Q. 3. What do you call a word concrete and what an abstract A. This word concrete in the discourse of Christ is said to be that which signifieth the nature together with the subject and doth comprehend in his signification both the thing and the subject wherein the thing is that is to say it doth define the Person of Christ as he is the Son of God because the Son of God doth not simply signifie the Nature of God but the Person of the Son of God So the Son of Man See Bucan Institut Theolog loc 2. or pag. 14. when it is spoken of Christ signifieth the Person and not his Humanity simply But this name abstract is a word that signifieth the Nature simply as the Divinity of Christ the Humanity of Christ Q. 4. How many things are especially necessary to know Christ and which be they A. Two his Person and his Office Q. 5. What is Christ A. He is the only begotten Son of God Joh. 1.14 Tit. 3.4 5. Heb. 2.16 Luk. 1.31 Luk. 1.35 Heb. 2.16 Heb. 2.14 Mat. 26.29 27.50 Heb. 2.17 4.15 who of his meer love towards mankind did create unto himself of the Seed of the Virgin Mary being Sanctified by the Holy Ghost and by creating assumed and did personally and inseparably for ever unite a true humane Body indued with a reasonable Soul And so being true God became true Man like to us in all things sin only excepted Q. 6. What things are we especially to consider in the Person of Christ A. Four 1. That Christ is God 2. That the same Christ is Man 3. That he is God and Man in one Person 4. The Phrases and the usual Speeches which are affirmed of Christ in the Scriptures Q. 7. By how many and by what kind of testimonies do you prove that Christ is God A. By three 1. By apparent and manifest sentences of Scripture wherein the Divinity of Christ is averred 2. By his Works which were altogether Divine 3. By the worship and honour which was yielded unto Christ both of the Saints that believed and of the Angels Q. 8. Shew some pregnant testimonies whereby you can prove that Christ is God A. I shall Isa 9.6 This is the Name whereby they shall call him speaking of the Messias to wit the Mighty God the Father of Eternity Jer. 23.6 The Name whereby the Branch of David shall be called shall be the Lord our Righteousness Judg. 6.11 c. That Angel which appeared to the Holy Patriarchs call himself Jehovah In the New Testament Matth. 16.16 Thou art Christ the Son of the living God Joh. 20.28 My Lord and my God Rom. 9.5 Christ being God was of the fathers according to the flesh of his Mother who is God for ever 1 Joh. 5.20 And we are in his Son Jesus Christ who is very God and life Eternal 1 Tim. 3.16 God is manifested in the flesh In which places Christ is absolutely called God and the name Jehovah so given
cannot die 1 Tim. 1.17 for he only is without beginning and without end Q. 4. But although God as God cannot die yet cannot he change himself from a Creator to a Creature and so die A. No for saith the Holy Ghost Mat. 3.6 I am the Lord I change not Jam. 1.17 Neither is there any shadow of it Q. 5. Did Christ take our flesh and not our sin A. Yes for the Holy Ghost saith He was made like unto his brethren in all things sin only excepted Heb. 2.17 4.15 Q. 6. How could he take our flesh and not our sin also sith all other men partake of both A. All other men came from Adam and by Adam as a procreant cause Rom. 5.12 but Christ came from Adam but not by Adam viz. being made of a Woman Gal. 4.4 even as Eve was made of a Man Gen. 2. but not begotten as Cain and all other men are Matth. 1.18 Q. 7. How could Christ properly be the Son of Man and so the Son of David and of Abraham and Adam if he did not take the very flesh and blood of the Virgin Mary the Daughter of David as St. Luke in his third Chapter saith she was A. He could not for God had sworn with an oath to him That of the fruit of this Loyns according to the flesh he would raise up Christ to sit on his Throne Acts 2.30 Q. 8. If so whether then is not that Opinion heretical and damnable that denyeth Christ to be the true Son of David A. It is because there is no Eternal Salvation to be had in any other Acts 13.38 39. Q. 9. Whether if Christ had been a Creature only although an Angel or Man could he have overcome death A. No for as he was Man the Jews did destroy the temple of his body Joh. 2.19 but as God he raised it up again the third day as he told the Jews he would do Joh. 10.18 Q. 10. Whether if Death and the Grave had kept Christ Prisoner for ever could any have been saved A. No so St. Paul saith 1 Cor. 15. For then they which are asleep in Christ are perished Q. 11. Whether doth not this absurdity follow the Eutychian Opinion that if Christ be only God then he could not die as aforesaid if only Man then he cannot raise himself from the dead A. It doth unavoidably follow upon their Opinion Q 12. Whether such a Doctrine which by its natural consequences maketh the death and resurrection of Christ impossible or else in vain ought not to be abandoned by all Christians A. Yes doubtless it ought for it destroyeth the Faith of Gods Elect utterly if believed Q. 13. What must we do with those Brethren that are ignorant of these bad consequences as aforesaid A. Instruct them in the true Faith concerning Christ's death and resurrection Q. 14. But what must we do if they be obstinate and will not repent A. Then after the first and second admonition reject them Tit. 3.10 Q. 15. If Christ before he came from Heaven was of the uncreated substance of the Father their Essence being One then will it not follow that the Father was made flesh at well as the Sou sith you say it was the Essence that was made flesh not the Person of the Son took it into Personal Union as we with the Scriptures say he did Heb. 2.14 16. Q. 16. If it were possible for the uncreated substance to make it self into Flesh which by nature is a Spirit and spiritual substance Joh. 4.24 Then how could he receive nourishment from the Virgin as you say he did and grow in her womb Q. 17. If he be of the uncreated substance how could he grow in Wisdom as he did sith the uncreated substance is wisdom it self Prov. 8. Q. 18. If Christ be only of the uncreated substance then how could he be ignorant of the day of Judgment Mark 13.32 Q 19. If he was only of the uncreated substance then how could he be anointed by the Holy Ghost Luk. 4.18 Acts 4.27 Q. 20. If he be only of the uncreated substance then whose Will did he obey when he said Not my Will but thy Will be done Luk. 22.42 For the Essence is one in the Father and the Son Joh. 14.9 11. Q. 21. Why did Christ die as you say he did if he was only of the uncreated substance Did he die to satisfie himself viz. as God Answer fairly and do not now when you see all these gross absurdities follow your Opinion as the natural consequences of it say you cannot tell what he was before he was made flesh in the Virgins womb for then you worship you know not what Joh. 4.22 with the Samaritans and so you are Idolaters as they and the Athenians were Acts 17.22 23 c. Some Objections Object 1. Peradventure some may say These absurdities will follow upon your own Opinion as well as ours for you say he was God by Nature as well as we and there is but one God by Nature Gal. 4.8 Answ 1. Not so for we alwayes distinguish betwixt the Essence of the Son and the Person saying The Essence is one with his Father but not his Person therefore we say his Person was begotten not his Essence and we also say that his Person took Flesh of the Virgin Mary not the Essence and therefore it was the Person of the Son that was born of her not the Father nor the Spirit for although the Essence of the three be one yet the Persons be distinct as 1 Joh. 5.7 So that the Eternal Word the Son of God did never pray to his Father as I remember till he became our Mediator no more than the Holy Ghost doth pray to the Father which for himself you know he doth not but Christ did pray for himself which could not be for his Godhead but for his Manhood which is a Creature and therefore ought to perform homage to God the Creator For we alwayes distinguish betwixt the Natures which you deny therefore we say it was his Humane Nature that was ignorant of the day of Judgment for with his Divine Nature he knoweth all things Joh. 2.25 And by virtue of it he could and did forgive sins which two things viz. To search the heart and and to forgive sins none but God can do therefore we cannot conceive how he could become our Saviour and Mediator except he had these two Natures in one Person for if he had not took our Nature and so appeared before God in our stead bearing our sins in his own body as St. Peter saith 1 Pet. 2.24 And so St. Paul saith Was made sin for us who knew no sin that we might be made the righteousness of God in him 2 Cor. 5.21 for else Justice could not have punished him 2. If he had been put to death in the flesh which we say only died which distinction you deny but we with St. Peter say he was put to death in the flesh but
God is a Spirit and therefore will be worshipped in Spirit and in Truth And St. Paul saith That the fulness of the Godhead dwelleth in Christ bodily Col. 2.9 not locally but by personal Union and this is the proper object of all Gospel-worship as I have said before And it was so in the time of the Law for the Temple was God's dwelling-place Psal 76.2 there was the only place of God's publick Worship Ps 29.2 No Sacrifice might be offered in any other place Deut. 12.26 27. for there the Spiritual worshippers had by Faith a sight of God and communion with him by Christ Psal 63.2 68.24 Towards the Temple they were to look wheresoever they were 1 King 8.29 Therefore what the Temple was to them under the Law the same is Christ to us under the Gospel therefore as the true worshippers did not worship the Temple although the false did but God that dwelleth in the Temple even so we may not worship the Temple only viz. the Humane Nature of Christ but God in it for it is the Spirit that quickneth Joh. 6.53 54. And as there was in that Temple a Vail to go into the Holiest of all where God dwelt between the Cherubims even so it is now Heb. 10. We pass through the vail viz. the flesh of Christ into the Holiest if we are led thereby to worship that Godhead that dwelleth in it This is a right conception and true worship of God For the Humanity of Christ was to the Godhead as a back of mettle to a Crystal glass for look on such a glass in its pure substance and it is transparent put a back of mettle to it and it gives a beautiful reflex So if we take up conceptions of the Godhead in its pure Essence it is transparent if we consider of God as he is Infinite Almighty Immense Eternal what is this to the Creature or our comfort If we consider him in his Power Justice Wisdom Holiness Goodness and Truth what is this to us yea all these are against us as we are sinners But if we take up a conception of God in all his Attributes as they appear to us in Christ so they make a most comfortable reflex upon us In this Glass we behold the Glory of the Lord and are changed into the same similitude from glory to glory by the Spirit of the Lord 2 Cor. 3.18 In this Glass we behold that Wisdom by which we are instructed that Righteousness by which we are justified that Power by which we are preserved that Grace by which we are chosen and called that Goodness by which we are relieved and supplyed that Holiness by which we are transformed that Glory to the which we shall be conformed by all which it appeareth that our right apprehension and due conception of God must spring from the manifestation of God in Jesus Christ For no man knoweth the Father but the Son and he to whom the Son will reveal him Matth. 11.27 For the Saints in the Law meditated devoutly upon his coming in the flesh many Prophets and righteous Men saith Christ desired to see the things which you see and have not seen them Matth. 13.17 Luk. 10.24 and what were these things Surely it is God manifested in the flesh as appeareth by St. Luke Luk. 10.24 Now as Aaron the high Priest was chosen from amongst his brethren and not of a stranger Exod. 28.1 even so Christ the Antitype of Aaron was taken out of the Tribe of Judah which were his brethren according to the flesh Heb. 2.17 For it is evident that our Lord sprang out of Judah saith the Holy Ghost Heb. 7.14 And this is that which Moses said A Prophet shall the Lord your God raise up unto you from amongst his brethren like unto me him shall you hear in all things Deut. 18.18 whatsoever he shall say unto you Acts 3.23 But notwithstanding all this the Eutychians deny that he was flesh of our flesh although the Holy Ghost saith it again and again both by the holy Prophets in the old Testament and the holy Apostles in the New for St. Paul saith We are members of his body of his flesh and of his bones Eph. 5.30 Now sith he was flesh as the Eutychians confess and yet deny him to be our flesh against all these faithful Witnesses as aforesaid I now desire them to tell me if they can what flesh it was sith St. Paul knew but four kinds of created flesh viz. one kind of flesh of Men another of Beasts another of Fish and another of Birds 1 Cor. 15.39 Now which of these will you chuse If neither of these I pray assign of what matter the flesh of Christ was made for we with St. Paul know no other than these four kinds of flesh Moreover Christ is figured out by Melchisedec and his Priesthood Heb. 7. for as he was a Priest and King even so was Christ also and as he was without Father and Mother even so was Christ viz. without Father in respect of his Humane Nature and without Mother in respect of his Divine Nature Now there is no knowing of God aright but in by and through Christ as I said before for in the works of Creation God is above us in his works of Providence a God without us in the Law a God against us in Himself a God invisible to us only in Christ he is Emmanual God manifested in our flesh God in us God with us and God for us therefore in Christ God is apprehended aright and there also worshipped aright 1 Joh. 2.23 Whosoever denieth the Son hath not the Father but he that acknowledgeth the Son hath the Father also Who is a lyar but he that denieth that Jesus is the hrist he is Antichrist that denieth the Father and the Son vers 22. Now as the Eutichians err in their Opinion about Christ our Mediator even so they do about the Holy Trinity also for they do not rightly understand nor believe the Unity and Trinity spoken of 1 Joh. 5.7 Now if they be three they be three Operations or three Manifestations or three Subsistances but they be not the two former therefore the latter viz. three Subsistances for St. John saith The Word was with God and was God Joh. 1.1 Now where there is one and another with him there must needs be a distinction but St. John saith it is so therefore 2dly Where there is one sending and another sent there is a distinction But the Father sendeth and the Son was sent therefore a distinction Joh. 3.17.34 for God sent his Son into the World c. Again the Father and the Son send the Holy Ghost Joh. 14.16 't is another Comforter therefore a distinct Person both from the Father and the Son Now if these have all of them viz. the Father Son and Spirit Understanding and Will then they are Persons and not Qualities for no Qualities can have Understanding and Will see 1 Cor. 12. from ver 3. to
of the blessed Trinity is such a great Mystery that no earthly similitude will set it out plainly to our capacities But I pray consider the Vision of the three Men that appeared to Abraham Gen. 18. and the two that went to Lot Gen. 19. And there you may see although they be three Persons yet but one Lord and so called and worshipped of Abraham see chap. 18. and of the two that went to Lot after that they had told him their Message then he never called them Lords but Lord see Chap. 19.18 Which two were the Son and Holy Ghost which were sent by the Father Chap. 18.21 22. for the Father is said to send the Son and Spirit but he is never sent of them And thus you may see how Abraham saw Christ and was glad Gen. 18. compared with John 8.56 58 c. Quest How is God said to be present in all places at once Psal 95.2 6. 139.7 And also to fill Heaven and Earth Jer. 23.24 Answ There is a four-fold Presence of God mentioned in the Scriptures the first is his Presence with all his Creatures which we may call his general Providence whereby he preserveth all his Creatures substances and giveth unto them to live move and have a being and this extendeth it self to all his Creatures both good and bad Acts 17.28 The second degree is the Presence of Grace whereby he doth not only preserve the substance of all his Creatures but also giveth grace onto them this is to the Church of God on Earth The third degree is the Presence of Glory peculiar to the Saints and Angels in Heaven where they shall see God face to face The fourth degree is the Presence of the Godhead of the Son with the Manhood of Christ for in him dwelleth the fulness of the Godhead bodily Col. 2.9 Now for the better understanding of this Mystery we must know that the Scriptures are to be taken four wayes at least some of them viz. first Historically secondly Analogically thirdly Allegorically and fourthly Morally As to instance in one of them for brevity sake Numb 21.9 And Moses made a Serpent and put it upon a Pole c. It hath these four significations the first is Historical it was a Serpent made 2dly Analogically it was lifted up so must Christ Joh. 3.15 3dly Allegorically that is another thing was meant by it as appeareth by Hezekiah's taking of it away and calling of it Nehushtan that is a piece of Brass 2 King 18.4 4thly Morally for they were to look upon it for their cure Even so must we look upon Christ by Faith as saith the Prophet Isaiah Look upon me and be ye saved all the ends of the Earth Now that he is present with all his Creatures to preserve their substances as I said before appeareth from Isa 40.12 Who hath measured the Waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the Earth in a measure and weighed the Mountains in scales the Hills in a ballance behold the Nations are as the drop of a bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing vers 15. By which phrases is meant that he governeth and disposeth of them at his pleasure for neither the Sun could give his light to us nor the Fire heat all these will perish if he withdraw his Presence but a moment from them as also the Beasts of the Field for if he take away their breath they die Psal 104.28 29. Even as the body of a Man when the Soul is gone as St. James saith The body without the Spirit is dead For as St. Paul In him we live and move and have our being Acts 17.28 As also certain of your own Poets have said For we are all his off-spring 1 Cor. 8.6 Obj. But sin maketh a separation betwixt us and God for what communion hath light with darkness and Christ with Belial Therefore he is not present with them c. A. This is not to be understood in the first degree viz. to preserve their substances as in Acts 17. but is meant in the second degree viz. his Grace with his Church on the Earth Joh. 14.23 If any man love me saith Christ he will keep my words and my Father will love him and we will come unto him and make our abode with him which is meant of his Grace and Love and his dwelling with them is by his Holy Spirit as appeareth by his answer to Judas which asked How is it that thou wilt manifest thy self unto us and not unto the World he had told him before vers 15. 17. If you love me keep my Commandments and I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him for he dwelleth with you and shall be in you I will not leave you comfortless I will come unto you Thus you see how sin separateth us from God's Favour Grace and Spirit but not from his Presence as David saith Whither shall I go from thy Spirit Or Whither shall I flye from thy Presence If I ascend up into Heaven thou art there If I make my bed in Hell thou art there If I take the wings of the Morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand hold me And as Amos saith speaking of sinners Amos 9.2 Though they dig into Hell thence shall my hand take them though they climb up to Heaven thence will I bring them down and though they hide themselves in the top of Carmel I will search and take them out thence c. For we must not imagine him to be contained in any one place saith the Prophet Jer. 23.24 Do not I fill Heaven and Earth saith the Lord For as Solomon saith The Heaven and the Heaven of Heavens cannot contain thee how much less this House which I have built 1 King 8.27 And St. Stephen saith He dwelleth not in Tabernacles made with hands Acts 7. and yet he dwelt saith David betwixt the Cherubims And the Lord saith of Zion This is my rest for ever here will I dwell therefore saith the Prophet Blessed be the Lord out of Zion that dwelleth at Jerusalem Psal 135.21 Now this must be meant of his Grace or gracious Presence there and not his personal Presence for if so then he was not in Heaven at that time which I think no wise man will believe therefore when St. Paul saith Whilst we are at home in the body we are absent from the Lord he means the beatifical Vision or face of God in glory which cannot be seen with these mortal eyes therefore he saith When we are absent from the body we are present with the Lord 2 Cor. 5.6 8. he meaneth in
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
one another as he gave us Commandment and we receive remission of sins by this Faith See Acts 26.15 16 17 18. where Christ saith to St. Paul I send thee to the Gentiles to open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance among them which are sanctified by Faith that is in me So that Jesus Christ is God and Man in one Person for none can forgive sins but God none can be the primary and proper object of Faith but God Faith being a part of divine moral Worship for we give honour to him in whom we believe None can be a Mediator between God and Man but he that is God and Man in one Person none can offer a Sacrifice to God for the sin of man so as to procure peace and purity of Conscience but Jesus Christ who is God and Man in one Person God of the substance of his Father begotten before the World and Man of the substance of his Mother born in the World perfect God and perfect Man of a reasonable Soul and humane Flesh subsisting * See the Creed of Athanasius Joh. 1.1 2 3. Rom. 1.3 Gal. 4.4 Prop. 3. Jesus Christ as God-Man is our Saviour he united our Nature to his Divine Nature he was born of the Virgin Mary he kept the Law and fulfilled all Righteousness and then suffered Death for us as Man he died and by the power of his Godhead he was raised again that we might be justified by faith in him see Rom. 4.24 25. so that we have redemption through his blood the forgiveness of sins according to the riches of his Grace Eph. 1.7 Hence St. Paul desireth to know nothing among the Corinthians save Jesus Christ and him crucified 1 Cor. 2.1 2. Our Communion with God is by faith in the Son of God see Phil. 2.1 1 Joh. 1.3 The life which I now live in the Flesh saith St. Paul I live by the Faith of the Son of God who loved me and gave himself for me Gal. 2.20 So that Christ is the object of divine Worship Acts 7.59 Rev. 5.12 Of that hope which is saving and maketh not ashamed Col. 1.27 Rom. 5.5 of our sincere and greatest love 1 Cor. 16.22 of our absolute service and divine faith Rom. 14.9 18. Joh. 14.1 Oh the excellency of Jesus Christ to a believing Soul Mr. Calvin reprehends those as highly injurious to miserable Souls who by calling of God the object of Faith simply in the mean while omit Christ without whom there can be no Faith nor Access to God c. See Calv. Institut lib. 2. sect 4. Prop. 4. We in order of nature not of time believe first in Christ and by Christ in God As the Apostle Peter teacheth speaking of Christ who verily saith he was fore-ordained before the foundation of the World but was manifested in these last times for you who by him do believe in God that raised him from the dead and gave him glory that your Faith and hope might be in God 1 Pet. 1.20 21. So that Christ is the Way the Truth and the Life No man cometh unto the Father but by him Joh. 14.6 He is the Mediator as the Apostle teacheth his Son Timothy 1 Tim. 2.5 For saith he there is one God and one Mediator between God and Men the Man Christ Jesus Extreams come not together but by their midst from the nature of a just God unto a Sinner God in Christ is a tender Father out of Christ a consuming fire Man's way to God is by the Man-God for Christ as the Redeemer is the Mediator not the ultimate object of Faith for by Christ we believe in God Beloved in our Lord and Saviour Jesus Christ I beseech you to consider the destructive and damnable nature of Heresie which is contrary to these Propositions which I have laid down and proved from the Holy Scriptures Heresie it denyes God it denyes his Essence it denyes the Trinity of Persons it denyes the Lord Jesus Christ it denyes his two Natures the Divine Nature whereby he is God the Humane Nature whereby he is Man it denyes his Personality whereby the two Natures subsist in one Person it denyes the object of saving Faith of Divine Worship it denyes satisfaction made by Christ unto the Father it denyes Remission of Sin Justification Adoption Sanctification and the hope of Glorification in a word what truth doth it not deny O the destructive and damnable nature of Heresie The Apostle charges the Corinthians but with one Heresie in the 15th Chapter How say some among you saith he that there is no resurrection of the dead But behold what are the natural consequences thereof how many Heresies doth that one Heresie let in or is the root of First If there be no resurrection of the dead then is not Christ risen 2. If Christ is not risen then is your preaching vain 3. and your faith is also vain 4. yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 5. For if the dead rise not then is not Christ risen 6. And if Christ be not risen your faith is vain and you are yet in your sins 7. Then they which are faln asleep in Christ are perished 8. If in this life we have only hope we are of all men most miserable Therefore 4thly Miserable will be the end of those that bring into the Church of Christ damnable Heresies they will bring upon themselves in so doing swift destruction the Apostle Jude pronounceth a Woe upon them and tells us v. 11 12 13. that they have gone in the way of Cain and in the error of Balaam for reward and perished in the gainsaying of Kore that they are spots in their Feasts of Charity Clouds without Water Trees whose fruit withereth without fruit twice dead plucked up by the roots raging waves of the Sea foaming out their own shame wandring Stars to whom is reserved the blackness of darkness for ever So likewise the Apostle Peter 2 Pet. 2.9 17. shows that the false Teachers shall be reserved unto the day of Judgment to be punished And the Apostle Paul also sets forth the punishment of Antichrist and all his Adherents because saith he they received not the love of the Truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned that loved not the Truth but had pleasure in Unrighteousness 2 Thess 2.9 10 11 12. It will be good for us therefore to take heed for it is a fearful thing to fall into the hand of the living God for our God is a consuming fire See Heb. 10.31 l2. 29 Yet Fiftly it is lamentable to think that Heresie should have such success in the World for is
it not a wonder that many should follow those wayes that are so pernicious But it is as St. Paul saith when men receive not the love of the Truth that they might be saved then God in his just Judgment sends them or gives them over to strong delusions that they should believe a Lye 2 Thess 2.10 11. The Apostle tells Titus that there were many unruly and vain talke s and deceivers which it seems had such success that they subverted whole houses viz. turned them from the Faith teaching things which they ought not for filthy lucre sake Tit. 1.9 10. insomuch that all they that were in Asia were turned away from him See 2 Tim. 1.14 15. Yea the Spirit speaks expresly that in the latter dayes some shall depart from the Faith giving heed to seducing Spirits and Doctrines of Devils 1 Tim. 4.1 So all the World wondered after the Beast Rev. 13.3 and worshipped the Beast and the image of the Beast and was so inamoured with their Idolaty that they say Who is like unto the Beast Who is able to make War with him vers 4. For Sixthly That which is the moving Cause which sets false Teachers on work is Covetousness that which made Balaam so desire to curse the People of God was Covetousness The Apostle tells us he loved the wages of unrighteousness Jude 16. 2 Pet. 2.15 For the love of Money saith St. Paul is the root of all evil which whilst some coveted after they have erred from the Faith and pierced themselves through with many sorrows l Tim. 6.10 But Seventhly When the heart is corrupt 't is no wonder if the tongue be false therefore our Apostle tells us That the Engine or Instrument which the false Teachers shall use to carry on their design of beguiling unstable Souls shall be feigned words words of deceit swelling words of vanity see 2 Pet. 2.18 19. So the Apostle Paul tells Titus There are saith he many unruly and vain talkers and deceivers whose mouths must be stopped who subvert whole houses Tit. 1.10 they subvert or turn away the minds of their Hearers from the Truth by false and deceitful words For evil men and seducers shall wax worse and worse deceiving and being deceived 2 Tim. 3.13 Therefore Eightly and lastly Let us behold with horror and compassion the sad condition of those miserable Souls that are carried away with the Error of the wicked The false Teachers saith the Text shall make Merchandize of you Is it not a cruel thing to sell a man into slavery How much more cruel is it to sell the Souls of Men and Women into worse slavery and bondage than the Egyptian bondage Better that man had never been born than to be an instrument to bring any Persons into Heresie As those that convert Sinners from the Error of their way shall shine as the Stars for ever and ever Dan. 12.3 Jam. 5. ult So for those that lead them in the way of Heresie is reserved the mist of darkness for ever 2 Pet. 2.17 If the blind lead the blind both shall fall into the ditch See Matth. 15.14 False Teachers are unmerciful For as the true Servants of God labour to have the Church of Christ established in the true Faith so the Children of Belial do sell them into Perdition making them as Christ saith twofold more the Child of Hell than themselves see Matth. 23.15 Beloved I will now conclude this Preface by declaring unto you what Heresies I principally oppose in this ensuing Treatise viz. All that oppose the Essence of God the Trinity of Persons and our Lord Jesus Christ and the Union of Natures c. For this is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 CHAP. I. Of the Divine Essence Exod. 3.14 And God said unto Moses I am that I am and he said Thus shalt thou say unto the Children of Israel I am hath sent me unto you I AM viz. I am the only true God truly subsisting and not only through the opinion of men as Idols are I am he that have an everlasting being unchangeable subsisting of it self not depending from others infinite most simple the Author and Cause of the being of all things not a borrowed changeable finite dependent and compound being c. as all the Creatures have Of this mine Essence will I give thee the highest most express and general name of all He that is Which hath remained in use amongst the Hebrews and was then first revealed by God Exod. 6.3 The French Annot. He that is which is the Name that we translate for want of another more proper the Lord God which Name God then newly revealed to Moses Exod. 6.3 See Diodat's Annotations upon the Text. The Essence of God absolutely considered is that one pure and meer act by which God is God Because through the weakness of our understanding we cannot apprehend it in any measure by one act it hath pleased God to give unto himself many Names and Attributes by the help of which we may the better conceive thereof The Divine Attributes are certain essential Properties which God is pleased in Scripture to ascribe or attribute unto himself they are also called the Perfections of God or divine Predications or Titles They are not distinguished from the Essence really but notionally that is They are not distinguished at all in God but only to us-ward according to our manner of conceiving The Perfection of his Nature is either simpleness or the infiniteness thereof The simpleness of his Nature is that by which he is void of all Logical Relation He hath not in him subject or adjunct Joh. 5.26 As the Father hath life in himself so hath he given to the Son to have life in himself compared with Joh. 14.6 I am the Way the Truth and the Life 1 Joh. 1.7 But if we walk in his light as he is light compared with vers 5. God is light and in him is no darkness Hence it is manifested that to have life and to be life to be in light and to be light in God are all one Neither is God subject to generality or speciality whole or parts matter or that which is made of matter for so there should be in God divers things and one more perfect than another Therefore whatsoever is in God is his Essence and all that he is he is by Essence The saying of Augustine in his 6th Book and 4th Chap. of the Trinity is fit to prove this In God saith he to be and to be just or mighty are all one but in the mind of man it is not all one to be and to be mighty or just for the mind may be destitute of these vertues and yet a mind Hence it is manifest That the Nature of God is Immutable and Spiritual God's immutability of Nature is that by which he is void of all composition division and change Jam. 1.17 With God there is no
him not by a Trope or Symbolically by reason of the presence of God as Exod. 17.15 It is given to the Altar Psal 24.8 It is given to the Ark. Jer. 33.16 It is given to Jerusalem Q. 9. Which be the testimonies of the second sort A. The works which none can do but God alone which are ascribed to him to wit to create and preserve to redeem to blot out iniquities to search the heart to hear our prayers to quicken to judge moreover the Miracles which he wrought by his own power according to that Prophesie Isa 53.5 6. unto which also even Christ himself sendeth us and for the working whereof he gave power to his Apostles moreover those Attributes which do agree only to the Nature of God and ascribed unto him as Eternal Almighty Infinite King of Kings Saviour and the rest testifie him to be God by Nature See these Scriptures following Joh. 1.3 5.17 Col. 1.16 Heb. 1.23 1 Cor. 1.30 1 Thess 1.10 Matth. 9.6 9.4 Mar. 2.8 14.13 Joh. 14.14 5.27 5.22 10.25 Matth. 11.45 10.8 Mic. 5.2 Joh. 1.1 17.5 3.31 Phil. 3.21 Matth. 18.20 28.20 Rev. 19.26 Matth. 1.21 Acts 4.12 Q. What is the third kind of testimonies A. The worship and honour which is performed unto Christ namely Invocation Adoration Faith Hope Psal 72.11 All the Kings of the Earth shall worship him all People shall serve him Isa 11.10 and Rom. 15.11 12. All Nations shall call upon him and trust in him Rom 14.11 Phil. 2.10 Psal 2.12 Blessed are they that put their trust in him every knee shall bow unto him And Joh. 14.1 Ye believe in God believe also in me Acts 7.39 Lord Jesus receive my Spirit All which do prove that he is true God Q. Why is it necessary that Christ the Redeemer should be God A. For two causes especially whereof of former is the greatness of the evil wherewith all mankind was overwhelmed which could be taken away by no creature The later is the greatness of the good Mat. 19.17 which could be restored by none to man again but by God who alone is truly good Q. What is the greatness of the evil A. It standeth in Four things which be these The greatness of man's sin the infinite and unsupportable weight of God's anger the power of Death the tyranny of the Devil which to take away to abolish to appease to overcome none was able but God alone Q. What is the greatness of the good which could be restored by no creature A. The restoring again of the Image of God therefore Christ 1 Cor. 1.31 is made to us Wisdom Righteousness Sanctification and Redemption Col 3.10 not only by revealing and teaching of them but by performing and restoring of them Q. Why is he called the Word A. Because it is he that spake the Word and all things were made Q. According to which Nature is he called the Image of God Col. 1.15 A. Not according to his Humane Nature alone as man is said to be made after the Image of God but especially according to his Divine Nature but manifested in the flesh 2 Tim. 3.16 or so far forth as God hath truly manifested himself in Christ whereupon he is called The brightness of the Glory of the Father Heb. 1.3 and the Character or ingraven form of his Person because he is not some vanishing representation but ingraven and durable Q. Prove that Christ is very Man A. I will Gen. 3.15 The Seed of the Woman is promised which shall break the Serpents head Gen. 22.17 God promised Abraham that in his Seed all the Nations of the Earth should be blessed 3 Sam. 7.12 It is promised to David that his Son must sit upon his Throne and Reign for ever Isa 7.14 Behold a Virgin shall Conceive and bring forth a Son Besides all this the History of the Gospel doth plainly prove that Christ was conceived * Luke 1.31 2.7 21. 22.20 Heb. 2.4 Mat. 26.38 4.2 Joh. 19.29 19.34 Mat. 27.50 9.36 Joh. 2.17 11.33 35. Mat. 26.37 38. Acts 1.9 11. born circumcised had a true Body and Soul was hungry thirsty shed his blood that he died and that he had all the Properties and Affections of man's Nature yet without sin that he ascended visibly and locally into Heaven and thence that he shall come again to Judgment Q. Why must Christ needs become Man A. 1. The Justice of God required it should be so that the disobedience committed in our flesh might in the same be repaired Rom. 5.17 18 19. Heb. 2.14 2. The reason of our Adoption for it pleased the Son of God to take the Nature of Man upon him and to become our brother and so by that means to become our nearest kinsman and most near allied unto us that we being made his members might be made the Sons of God Gal. 3.16 and that he might have right to redeem and ransom us Hence is matter of comfort in every kind of temptation Therefore the Apostle to the Hebrews Heb. 2. 17. 4.5 saith He took not upon him the Nature of Angels but the Seed of Abraham and in all things became like to his brethren that he might have compassion of his brethren 3. For the confirmation of our Resurrection for in that Christ took on him our Nature and hath raised it up and given unto it immortality and hath exalted it in Heaven by vertue of that Communion which we have with him shall we be raised up at the last day and this our vile body shall be made conformable to the glorious Body of Christ Phil. 3.21 1 Cor. 15.22 As in Adam all are dead so in Christ shall all be made alive Q. Why was neither the Father nor the Holy Ghost incarnate but the Son A. 1. Because it was meet that the World should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should have been brought unto life eternal if he had not sinned 2. It would have been unconvenient that there should be two Sons one in the Divine Nature another in the Humane Nature 3. It was the Eternal Decree of the Father whereby he purposed to save mankind by his Son Heb. 2.10 Q. Whether is Christ God and Man divided or joyned together A. Joyned and uniced but not divided Q. By what kind of Vnion A. Not by inhabitation only as God dwelleth in the Saints Joh. 17.21 not by consent only as the Faithful are one in the Father and the Son not by Mixture as when Water is mingled with Wine not by Combination as two boards be joyned together lastly not by Composition whereby of the mixture of two things there ariseth a third but by Personal Union which as it 's said the Greeks call Incorporation because neither the whole Deity nor any part of it
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
is a Spirit as the Papists think even so albeit the Saints bodies are called Heavenly doth that prove that the original Matter they were made of came from Heaven You will surely say No. Even so say I of the body of Christ For the main design of the Apostle in all this Chapter was to prove the Resurrection of the dead as appears by vers 13. But if there be no Resurrection of the Dead then is not Christ risen And vers 17. If Christ be not raised your Faith is vain you are yet in your sins then they also which are faln asleep in Christ are perished And vers 22. For as in Adam all die even so in Christ shall all be made alive c. Now where there are divers Opinions they may be all false there can be but one true and that one Truth oft-times must be fetched by piece-meal out of divers branches of contrary Opinions c. For although the Lord hath made all Nations of one blood and commanded them to seek the Lord Acts 17.30 yet if you divide them into thirty parts saith Mr. Perkins nineteen of them be Heathens and Pagans then there remains but eleven and of these five be Turks and Mahometans then there remains but a sixth-part of the thirty and of these six How few do believe in God aright God knows they be very few as for the twenty four parts of the thirty they do not own Christ to be their Saviour no not so much as in Profession as to the other six-parts it is true they all confess him to be the Son of God and in some sense their Saviour also Yet so as by some of their Opinions they by just consequence deny him either in his Divine Nature or in his Humane or else in the Union of Natures and so by consequence deny the true Christ and of them that do profess him to be both Davids Lord and Davids Son also yet of them how few do love him and keep his Commandments Luk. 6.46 Why call ye me Lord Lord and do not the things that I say The Lord grant for his Sons sake that I and you may be of those Sheep that will hear the Voice of the true Shepherd and so follow him and will not follow a stranger Joh. 10. Where shall I begin to wonder at thee O thou Divine and Eternal Peace-maker the Saviour of Men the Anointed of God the Mediator between God and Man in whom there is nothing which doth not exceed not only the conceit but the very wonder of Angels who saw thee in thy Humiliation with silence and Adore thee in thy Glory with perpetual Prayers and Rejoycings Thou wast for ever of thy self as God of the Father as the Son the Eternal Son of an Eternal Father not later in Beginning not less in Dignity not other in Substance begotten without diminution of him that begat thee while he communicated wholly to thee which he retained wholly in himself because both were Infinite without inequality of Nature without division of Essence when being in this estate thine infinite Love and Mercy to desperate Mankind caused thee O Saviour to empty thy self of thy Glory that thou mightest put on our shame and misery Wherefore not ceasing to be God as thou wert thou beganst to be what thou wast not viz. Man to the end thou mightest be a perfect Mediator betwixt God and Man which were both in one Person God that thou mightest satisfie and Man that thou mightest suffer that since Man had sinned and God was offended thou which wert God and Man mightst satisfie God for Man None but thy self which art the Eternal Word can express to us this great Mystery how God should be manifested in the Flesh justified in the Spirit seen of Angels Preached unto the Gentiles believed on in the World and received up into Glory and we in him c. CHAP. X. Containing the use of the whole Treatise NOw as aforesaid I will further add to that that I have said something by way of Vse and Application and so leave the whole to the blessing of God and your serious Consideration Vse 1. Concerning the Incarnation of the Son of God 1 Tim. 3.16 we must know that it is a great Mystery and therefore here observe First Who is Incarnate The second Person in Trinity First for that God by him created Man and therefore by him must we be recreated and redeemed Secondly for that he is the Essential Image of God to restore the Image of God lost in Adam So this I believe the whole Godhead is not incarnate Joh. 1.14 Luk. 1.35 nor any Person but the Son the Person of the Son I say subsisting in the Godhead Secondly This I must say and believe that he was a perfect Man in every respect like to Adam sin only excepted subject to all unblameable and general infirmities which appertain to the whole Nature of Man as Passions of Body and Mind Thirdly This I must believe and avouch that it was necessary that he should become Man first to satisfie God in that Nature we offend Secondly for that not one else could fulfil Righteousness which the Law required of us but he Thirdly for that our Redeemer must die for our sins Fourthly He must be a Mediator and make Requests and speak to God and Man for Reconciliation Man before the Fall could speak to God face to face but now he cannot nor may not come neer but in the face and favour of Christ whose face is to be found in the Gospel Duties which follow this Faith First Draw near to Christ and cleave unto him for we see he is come near us and become our Emmanuel Isa 7. Secondly Here is a Patern and President for us of unspeakable Humility Psal 22. Isa 53. Phil. 2.6 7. There is a secret Pride in all the Sons of Adam till God change their hearts and this Pride the less we discern it the more it is and the more we discern it the less it is This I observe touching this Incarnation of Christ That his Conception by the work of the Holy Ghost was wonderful for it was done in the Womb of the Virgin that albeit he took of her very flesh which came of sinful Adam yet was the flesh of Christ I mean his Humane Nature Body and Soul without sin To prevent that original corruption which comes to Mankind by natural Propagation the great Wisdom of God provided That his Incarnation should be by the immediate work of the Holy Ghost without any natural Generation or Means of Man on Earth or Angels in Heaven or Earth Heb. 2.14 I proceed on to speak of the Birth of Christ He was born of the Virgin Mary and of the Union of Natures Divine and Humane in this one Person This I believe indeed for so did the Patriarchs and Prophets of old because of the Divine Oracles which God gave them concerning the Incarnation of the Son of God Gen. 3.18
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
and Judgment they be two special Graces differing as I take it in men on this manner The former is the general comprehension or knowledge of things The later is the experience of that knowledge in particular actions Experience in other things will clear this distinction We see in Physick and other Arts many by much reading to have obtained singular knowledge so that they think with themselves they could do great matters yet when they come to have the use of their knowledge in some particular matters they are sometimes nay oftentimes to seek their knowledge for want of experience doth soon fail them Now for the Son of God he was ful of Wisdom and Spiritual Understanding and yet respecting his Humanity it is testified of him Luk. 2.52 that he increased in Wisdom His Wisdom did appear in the whole work of our Redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and be done to him by the Jews assuring them that this was his Fathers Will manifested by the Prophets his singular Judgment is to be seen in his preparation to that Conflict with Satan and Sinners by Meditation and Prayer in chusing so fitly the time and place for his apprehension and in all this most apt and fit Answers to all Questions and Demands made unto him Secondly For Counsel The Lord Christ was full of the Spirit of Counsel for he was able to withstand and to Answer all the Counsel of Hell Satan of Annas Caiaphas of Pilate and Herod against him He was ready in all temptations to Answer all Doubts which the Prince of Darkness was able to object against him He was not doubtful nor to seek for counsel in the whole work nor in any part of the work of our Redemption The Spirit of Counsel did appear notably in him in all his Arraigmnent and Passion Thirdly The Spirit of Fortitude was in him in a most rich measure For he wrestled not in this action with flesh and blood but incountered with spiritual Powers and Principalities even with all the power of Hell This is the strong Lion of the Tribe of Judah and the Seed of the Woman which in his great strength breaks the Serpents head Gen. 3.15 He was so full of Might that with one word speaking he cast down all that came to take him even to the ground Fourthly He was full of the Spirit of Knowledge to discern all his Enemies and to discern what was in them for so it is testified of him Joh. 18.14 Jesus knowing all things that should come unto him c. He knew all their purposes desires pretences and all their designments Fifthly The Spirit of the Fear of the Lord he was also replenished with as appeareth in all his service and obedience to his Heavenly Father for he honoureth him in all his work and faithfully performs all that service in all respects for the which he had sent him ever seeking his glory Joh. 13.31 Now the Son of Man is glorified and God is glorified in him Sixthly For Humility He is the only Patern that ever was on Earth for this cause the Apostle willeth us to caray within us the same mind that was in Christ Jesus that is the same Spirit of Humility For saith he He being in the form of God and thinking it no robbery to be equal with God yet he made himself of no reputation and took on him the form of Servant and was made like unto Men and was found in shape as a Man he humbled himself and became obedient unto the death even the death of the Cross Seventhly For the Spirit of Meekness He was full of Mildness and Meekness in the whole course of his life as himself truly testified of himself Matth. 11.28 29. Come unto me all that are heavy laden and I will ease you Take my yoke on you and learn of me for I am meek and lowly of heart and ye shall find rest unto your Souls This vertue did notably appear in his Passion For the Prophesie of Isaiah was accomplished in him He was oppressed and afflicted yet did he not open bis mouth For so we sind it testified for when false witnesses urged him and Caiaphas yet he was silent because he was willing to die and there was no place to speak either for the * When to speak Glory of God or the good of Men. Eighthly As St. James commends Job for Patience so much more may the Son of God be recommended as a Mirrour of Patience to all the World for he was soft in his Answers calm in his Speeches to all his most bloody Enemies to Judas betraying him with a kiss he said Matth. 26.50 Friend wherefore art thou come And to the High Priests Officers which smote him Joh. 18.23 If I have evil spoken bear witness of the evil but if I have well spoken why smitest thou me Herod thought him a Fool for his Silence and Patience whereby we be taught in all unjust Railings and Injuries not to give rebuke but either to keep silence or else to speak so much as shall be for our just defence Ninthly He was full of Love Mercy and Compassion in the midst of his Passions even to his Enemies He cured Malchus's ear which Peter had cut off with his Sword And when they were practising against him all treachery even then he performed the work of a Mediator praying for them unto his Father saying Father forgive them for they know not what they do For his Friends he is most mindful of them and loving unto them even in his greatest Passions In his Apprehension he desireth his Disciples might be let go freely Joh. 18.8 If ye seek me let these go their way As for Peter after he had renounced lam with bitter execrations he turned back and looked graciously on him and quickened him again Luk. 22.61 He shewed mercy on the Thief which did hang by him on the Cross comforting him in these words Verily I say unto thee To day thou shalt be with me in Paradise vers 43. Lastly He recommends his Mother to the custody of John Joh. 19.26 27. where he teacheth Children to give all Honour and to perform all duties of Love Care and Reverence to their Parents Finally We find in Christ's Passion a notable president for Perseverence For he wades through all the Sea of his temptations he never slinks back nor turns aside to rest him till he comes to the very end of all his wearisom race notwithstanding all the torments and tears he had within and without yet he rested not till he came to the mark he set before him then he cryed It is finished all my work is accomplished and so he departed from evil Men and evil Angels unto God and unto the Spirits of Righteous Men and Holy Angels Thus then we see in his Passion the practice of many most excellent vertues whereby he did not only gain Merits to save us but also gave
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
excluded yea peradventure to see them that they have hated and disdained and refused to give any honour unto as when the Rich man shall see Lazarus received by God into the Kingdom of Heaven whom he vouchsafed not to set among his Servants and that which is more to see themselves separated hated and tugged by an innumerable sort of ugly Devils out of the presence not only of God but their Fathers Mothers Wives Husbands Children Friends Lovers and Acquaintance who shall deride and laugh at them forgetting all bonds and obligations of Nature and rejoycing at the execution of God's Justice in their Condemnation so that no eye either of God or Man shall pity them nor no tears prayers suits cryes yellings or mourning can be heard or prevail with him who is their Judge nor one to mediate or speak for them to reverse or stay Judgment but needs without mercy without stay without any farewel they shall presently be cast even to the endless easeless and remediless torments of Hell Never was there poor wretch that was condemned at the Tribunal of mortal Judgment to be compared to this estate for there the conclusion of the Judges Sentence is Lord have mercy upon thy Soul but here the Lord himself shall not only not shew any token of Mercy and loving Countenance but also with a Voyce surpassing any Thunder-clap to be heard in all Heaven Earth and Hell Curse them Body and Soul to the Pit of Hell for evermore And if this were all the present woe yet were not the case so heavy for besides this what guilt of Conscience what biting envy what horrour of mind what distraction what murmuring against the Lord what cursing of themselves their day of birth and Father and Mother what remembrance of their former lives mispent and to conclude what doth not the fear of Hell work upon them surely my heart dreadeth my mind faileth to think upon to hear to see to consider their wringing of hands their knocking of breasts their cryes as it were filling of Heaven and Earth and Hell and my Tongue and Pen cannot express it but must rest with that saying There is no peace to the wicked saith the Lord Isa 57.21 Now Beloved a few words by way of Comfort and so I shall conclude First What can be more comfortable to good men than to consider and remember that the Lord hath appointed a day to Judge the World in Righteousness by the Man Christ Jesus which was dead and buried and raised and ascended and sitteth at the right hand of God which also is ordained Judge of quick and dead against whom and for whose sake the Wicked rage and the Godly indure and therefore it is said He shall come viz. in the Clouds which was interred in the Earth the sorrows of the Grave cannot hold him no nor the Heavens when the latter day cometh but he maketh his Clouds his Charriots his Messengers flames of fire burning up the World and rideth upon the wings of the Wind and cometh with the voices of Archangels Trumpets Arise O you dead and let all men come to Judgment O how happy shall it be that day with them which have served and kissed the Son and that can say For thy sake we have been killed all the day long How shall he recompence them that have fed him How shall he pay them that by Almes-deeds and holy Works have lent unto him How shall he honour them that have honoured him How shall he revive and comfort them that have died or mourned for him * See Mr. Perkins upon the Creed And to conclude Shall he not give them ten thousand times more than all their evils amounted unto in this present World Well! O Christ we believe that thou shalt come to be our Judge we therefore pray thee help thy Servants whom thou hast redeemed with thy precious blood Come Lord Jesus come quickly and make them to be numbred with thy Saints in glory everlasting Now beloved I shall speak one word to the Place of Glory and so I shall conclude this matter Luke 12.32 Fear not little Flock it s your Fathers good pleasure to give you the Kingdom Matth. 25.34 Come ye blessed of my Father receive the Kingdom prepared for you from before the Foundation of the World Joh. 3.4 Except a man be born of Water and of the Holy Ghost he cannot enter into the Kingdom of God 1 Pet. 1.3 Blessed be God even the Father of our Lord Jesus Christ which according to his abundant Mercy who hath begotten us again to a lively Hope by the Resurrection of Christ from the dead vers 4 To an Inheritance immortal and undefiled which fadeth not away reserved in the Heavens for us Joh. 17.24 Father I will that those that thou hast given me be with me where I am that they may behold my Glory which thou hast given me By all which it is manifest that the Place is Heaven where God and Christ is where is fulness of Joy and at his right hand are Pleasures for evermore As it is written Eye hath not seen nor Ear heard neither hath it entered into the Heart of Man the things which God hath prepared for them that love him He that overcometh shall inherit all things and I will be his God and he shall be my Son And because I cannot speak of the Excellency of this Place and the Glory that is therein but I shall darken it through my ignorance thereof therefore I will conclude with these words Rev. 22.14 Blessed are they which do his Commandment that they may have right to the Tree of Life and may enter in through the Gates into the City Vers 17. And the Spirit and the Bride say Come and let him that heareth say Come and let him that is athirst Come and whosoever will let him take of the Water of Life freely Amen even so come Lord Jesus The Authors APOLOGY to his Friends giving them some Reasons why he did not Print the other part of the Manuscript with this sith it was once intended and so much desired by many Friends which consisteth chiefly of these particulars viz. 1. HOw many wayes a man may be guilty in partaking of other mens sins from 2 Tim. 5.22 where is shewed Eight wayes 2. Of ten Capital Sins which many men be I fear guilty of if not some Churches also which for brevity sake are all reduced to two Heads viz. Heresie and Hypocrisie as also the remedies for the Cure of the Cankering Nature of these two great Sins which is true Faith in Christ and sincere Love to him 3. An Essay for a right stating of the question Whether Christ died for all men or for the Elect only Which when I have shewed you my meaning about it by God's help it may be a means towards an Union which I hope is unfeignedly desired by some of both Parties For doubtless it would be very much to God's honour and the Churches peace And that I may attain to the end by me propounded as aforesaid I intend God willing if ever it be published to the view of the World to proceed after this manner As First To shew the End of Christ's Death and the Application of his Death Secondly The Salvation wrought on Earth by Christ in his own Body with God for Men And the Salvation in the Application thereof he worketh from Heaven by his Spirit in Men to God Thirdly God's Love of Compassion and his Love of Delight Fourthly The Portion of Spirit sent forth before Christ's Coming in the Flesh and since his Coming and Ascension All which the Scriptures make distinct But they are usually confounded by the inconsiderate as I hope by God's Grace I shall be inabled to make it plainly appear Now the reason why I did not Print it with this was because it would make it too voluminous or big so that the poorer sort of Christians for whose sake it was chiefly intended could not be able to but it I could shew many more Reasons but shall forbear to declare them here FINIS