A Golden Chain

To the Christian Reader.

there are at this day four several opinions of the order of God's predestination. The first is, of the old and new Pelagians; who place the cause of God's predestination in man; in that they hold, that God did ordain mē either to life or death, according as he did foresee, that they would by their natural freewill, either reject or receive grace offered. The second of them, who (of some) are termed Lutherans; which teach, that God foreseeing, howe all mankind being shut up under unbelief, would therefore reject grace offered, did hereupon, purpose to choose some to salvation of his mere mercy, without any respect of their faith or good works, and the rest to reject, being moved to do this, because he did eternally foresee that they would reject his grace offered them in the Gospel. The third Semipelagian Papists, which ascribe God's predestination, partly to mercy, and partly to men's foreseen preparations and meritorious works. The fourth, of such as teach, that the cause of the execution of God's predestination, is his mercy in Christ, in them which are saved; and in them which perish, the fall and corruption of man: yet so, as that the decree and eternal counsel of God, concerning them both, hath not any cause beside his will and pleasure. Of these four opinions, the three former I labor to oppugn, as erroneous, and to maintain the last, as being truth, which will bear weight in the balance of the Sanctuary.

A further discourse whereof, here I make bold to offer to thy godly consideration: in reading whereof, regard not so much the thing it self, penned very slenderly, as mine intent & affection: who desire among the rest, to cast my mite into the treasury of the Church of England, and for want of gold, pearl, and pretions stone, to bring a rams skin or twain, and a little Goats hair, to the building of the Lord's tabernacle. Exod. 35.23.

The Father of our Lord Jesus Christ grant that according to the riches of his glory, thou mayest be strengthened by his spirit in the inner man, that Christ may dwell in thy heart by faith; to the end that thou being rooted and grounded in love, mayest be able to comprehend with all Saints, what is the breadth, and length, and height thereof; & to know the love of Christ which passeth knowledge, that thou mayest be filled with all fullness of God. Amen.

A GOLDEN CHAINE: OR, THE DESCRIPTION OF Theology. THE CONTENTS.
• 1 Of the body of Scripture, and Theology. pag. 1
• 2 Of God and the nature of God. ibid.
• 3 Of the life of God. pag. 3
• 4 Of God's glory and blessedness. pag. 5
• 5 Concerning the persons of the Godhead. pag. 6
• 6 Of God's works and his decree. pag. 8
• 7 Of Predestination and creation. pag. 10
• 8 Of Angels. pag. 11
• 9 Of Man & the state of innocence. pag. 12
• 10 Of sin and the fall of angels. pag. 13
• 11 Of man's fall and disobedience. pag. 15
• 12 Of Original sin. pag. 16
• 13 Of Actual sin. pag. 19
• 14 Of the punishment of sin. pag. 22
• 15 Of Election and of Jesus Christ the foundation thereof. pag. 23
• 16 Of the union of the two natures in Christ. pag. 25
• 17 Of the distinctiō of both natures. pag. 27
• 18 Of Christ's nativity and office. pag. 27
• 19 Concerning the outward means of executing the decree of Election, and of the Decalogue. pag. 36
• 20 Of the first commandment. pag. 38
• 21 Of the second commandment. pag. 42
• 22 Of the third commandment. pag. 54
• 23 Of the fourth commandment. pag. 61
• 24 Of the fifth commandment. pag. 66
• 25 Of the sixth commandment. pag. 73
• 26 Of the seventh commandment. pag. 82
• 27 Of the eight commandment. pag. 88
• 28 Concerning the ninth commandment. pag. 95
• 29 Of the tenth commandment. pag. 100
• 30 Of the use of the Law. pag. 101
• 31 Of the Covenant of grace. pag. 102
• 32 Of the Sacraments. pag. 103
• 33 Of Baptism. pag. 107
• 34 Of the Lord's Supper. pag. 111
• 35 Of the degrees of executing God's decree in election. pag. 113
• 36 Conce • ning the first degree of the declaration of God's love. pag. 114
• 37 Concerning the second degree of the declaration of God's love. pag. 121
• 38 Concerning the third degree of the declaration of God's love. pag. 124
• 39 Of Repentance and the fruit thereof. pag. 128
• 40 Of Christian warfare. pag. 129
• 41 Of the first Assault. pag. 130
• 42 Of the second Assault. pag. 131
• 43 Of the third Assault. pag. 134
• 44 Of the patient bearing of the Cross. pag. 136
• 45 Of the calling upon God. pag. 138
• 46 Of Christian Apology and Martyrdom. pag. 139
• 47 Of edification and Alms among the faithful. pag. 140
• 48 Of the fourth degree of the declaration of God's love, and of the estate of the Elect after this life. pag. 141
• 49 Of the estate of the Elect at the last day of judgment. pag. 143
• 50 Of the estate of the Elect after judgment. pag. 144
• 51 Concerning the order of the causes of Salvation according to the doctrine of the Church of Rome. pag. 146
• 52 Concerning the decree of Reprobation. pag. 163
• 53 Concerning the ex ••• tion of the decree of Reprobation. pag. 164
• 54 Concerning a new devised doctrine of Predestination, taught by some new and late Divines. pag. 167
• 55 Of the state and condition of the Reprobates when they are dead. pag. 175
• 56 Of the state of the Reprobates in hell. pag. 176
• 57 Of the Application of Predestinanation. ibid.

AN EPOSITION OF THE SYMBOLE OR Creed of the Apostles. THE CONTENTS.
• The Creed. pag. 185
• Faith. pag. 187
• God. pag. 198
• The three persons. pag. 202
• The Father. pag. 205
• God's omnipotency. pag. 212
• The creation. 217. 221
• God's counsel. pag. 218
• The creation of heaven. pag. 228
• The creation of Angels. pag. 231
• The creation of Man. pag. 236
• God's providence. pag. 242
• Adams fall and Original sin. pag. 252
• The covenant of grace. pag. 259
• The title, Jesus. pag. 262
• The title, Christ. pag. 266
• The title, Son. pag. 271
• The title, Lord. pag. 278
• The incarnation of Christ. pag. 279
• Christ's humiliation. pag. 295
• Christ's passion. pag. 297
• Christ's arraignment. pag. 300
• Christ's execution. pag. 328
• Christ's sacrifice. pag. 350
• Christ's triumph. pag. 356
• Christ's burial. pag. 376
• The descension of Christ. pag. 372
• Christ's exaltation. pag. 370
• Christ's resurrection. pag. 379
• Christ's ascension. pag. 396
• Christ's sitting at, &c. pag. 407
• Christ's intercession. pag. 409
• Christ's kingdom. pag. 417
• The last judgment. pag. 420
• The holy Ghost. pag. 436
• The Church. 451.488
• Predestination. pag. 453
• The mystical union. pag. 483
• The communion of Saints. pag. 500
• The forgiveness of sins. pag. 506
• The Resurrection of the body. pag. 509
• Life everlasting. pag. 516

AN EXPOSITION OF THE LORD'S PRAIER. THE CONTENTS.
• The exposition of the Lord's prayer. pag. 525
• The use of the Lord's prayer. pag. 561
• Of the circumstances of praying. pag. 562
• Of God's hearing our prayers. pag. 563
• The prayers of Paul. pag. 564

A TREATISE TENDING VNTO a declaration, whether a man be in the estate of damnation, or in the estate of grace. THE CONTENTS.
• 1 How far a Reprobate may go in Christian religion. pag. 574
• 2 The estate of a true Christian in this life: which also showeth how far the Elect being called, go beyond all reprobates in Christianity. pag. 584
• 3 A Dialogue to the same purpose, gathered out of the savory writings of M. Tyndale and Bradford. pag. 617
• 4 How a Reprobate may perform all the religion of the church of Rome. pag. 642
• 5 The conflicts of Satan with a Christian. pag. 756
• 6 How the word of God is to be applied aright unto the conscience. pag. 663
• 7 Consolations for the troubled consciences of weak Christians. pag. 666
• 8 A Declaration of certain spiritual Desertions. pag. 674

A case of Conscience. THE CONTENTS.
• A case of conscience resolved out of the word of God; How a man may know whether he be the child of God or no. pag. 685
• A Discourse taken out of the writings of Hier. Zanchius, wherein the aforesaid Case of conscience is disputed, and resolved.

A Direction for the government of the tongue according to God's word. THE CONTENTS.
• 1 The general means of ruling the tongue. pag. 713
• 2 The matter of our speech. pag. 714
• 3 The manner of our speech, & what must be done before our speech. pag. 716
• 4 What is to be done in speaking, and of wisdom. ibid.
• 5 Of truth and reverence in speech. pag. 718
• 6 Of modesty and meekness. pag. 722
• 7 Of sobriety, vrbanitie, fidelity, and care of others good name. pag. 725
• 8 Of the bonds of truth. pag. 729
• 9 What is to be done when we have spoken. pag. 730
• 10 Of writing. ibid.
• 11 Of silence. pag. 731
• 12 An exhortation to keep the tongue.

TWO TREATISES:
• I. Of the nature and practice of Repentance.
  THE CONTENTS.
  • 1 What Repentance is. pag. 738
  • 2 Of the causes of Repentance. pag. 740
  • 3 How Rep • ntance is wrought. pag. 741
  • 4 Of the partes of Repentance. pag. 742
  • 5 Of the degrees of Repentance. pag. 743
  • 6 Of the persons which must repent. ibid.
  • 7 Of the practice of repentance. ibid.
  • 8 Of l • gall motives to Repentance. pag. 752
  • 9 Of motives Evangelical. pag. 755
  • 10 Of the time of Repentance. pag. 756
  • 11 Of c • rtaine cases in repentance. pag. 758
  • 12 Of the contraries to reap̄tance. pag. 757
  • 13 Of corruptions in the doctrine of repentance. pag. 761
• II. Of the combat of the flesh and Spirit. pag. 762
• The treatise of Dying well. p. 773.
• The treatise of the right knowledge of Christ crucified. p. 815.

A Discourse of Conscience. THE CONTENTS.
• 1 What conscience is. pag. 831
• 2 The actions or duties of conscience where the point is handled, Howe anything is said to bind the conscience. pag. 832
• 3 The kinds and differences of conscience, where is handled liberty of conscience, and the question disputed whether a man may in conscience be infallibly certain of his salvation. pag. 867
• 4 Mans duty touching conscience, which is to get and keep it. pag. 900

A Reformed Catholic: OR, A DECLARATION SHEWing how near we may come to the present Church of Rome in sundry points of Religion: and wherein we must forever depart from them. THE CONTENTS.
• 1 Of free will. pag. 910
• 2 Of Original sin. pag. 915
• 3 Assurance of salvation. pag. 918
• 4 Justification of a sinner. pag. 925
• 5 Of merits. pag. 940
• 6 Of satisfactions for sin. pag. 945
• 7 Of Traditions. pag. 950
• 8 Of Vowes. pag. 955
• 9 Of Images. pag. 961
• 10 Of real presence. pag. 966
• 11 The sacrifice of the Mass. pag. 972
• 12 Of Fasting. pag. 977
• 13 Of the state of perfection. pag. 980
• 13 Of the worshipping of saints departed. pag. 985
• 15 Of Implicite faith. pag. 991
• 16 Of Purgatory. pag. 995
• 17 Of the supremacy. pag. 996
• 18 Of the efficacy of the sacraments. pag. 1000
• 19 Of Faith. pag. 1003
• 20 Of Repentance. pag. 1006
• 21 The sins of the Roman Church. pag. 1014
• An advertisement to Roman Catholics. pag. 1018

• The foundation of Christian Religion, gathered into six principles. p. 1029.

A Graine of Musterd-seed. THE CONTENTS.
• A man that doth but begin to be converted, is even at that instant the very child of God, though inwardly he be more carnal then spiritual. pag. 1046
• 2. Conclusion. The first material beginning of the conversion of a sinner, or the smallest measure of renewing grace, have the promises of this life, and the life to come. pag. 1047
• 3. Conclusion. A constant and earnest desire to be reconciled to God, to believe and to repent, if it be in a troubled heart, is in acceptation with God, as reconciliation, faith, repentance it self. pag. 1048
• 4. Conclusion. To see and feel in our selves the want of any grace, and to be grieved therefore, is the grace it self. pag. 1053
• 5. Conclusion. He that hath begun to subject himself to Christ and his word, though as yet he be ignorant in most points of religion: yet if he have care to increase in knowledge, and to practice that which he knoweth, he is accepted of God, as a true believer. pag. 1053
• 6. Conclusion. The aforsaide beginnings of grace are counterfeit, unless they increase. pag. 1054

The body of holy Scripture is distinguished into sacred sciences, whereof

• One is principal. Theology is a science of living well and blessedly forever.
• Other attendants or handmaids.
  • I. Ethiques, a doctrine of living honestly and civilly.
  • II. Oeconomickes, a doctrine of governing a family well.
  • III. Politics, a doctrine of the right administration of a common weal.
  • IIII. Ecclesiastical discipline, a doctrine of well ordering the Church.
  • V. The Jews commonweale, In as much as it differeth from Church government.
  • VII. Academie, the doctrine of governing Schools well: especially those of the Prophets.

CHAP. 1. Of the body of Scripture and Theology.

THe body of Scripture, is a doctrine sufficient to live well.

It comprehendeth many holy sciences, whereof one is principal, others are handmaids or retainers.

The principal science is Theology.

Theology, is the science of living blessedly forever. Blessed life consisteth in the knowledge of God. John. 17:3. This is life eternal, that they know thee to be the only very God and whom thou hast sent Christ Jesus. Isaiah 53.11. By his knowledge shall my righteous servant (viz. Christ) justify many. And therefore it consisteth likewise in the knowledge of our selves, because we know God by looking into our selves.

Theology hath two parts: the first of God, the second of his works.

CHAP. 2. Of God, and the nature of God.

THat there is a God, it is evident: 1. by the course of nature: 2. by the nature of the soul of man: 3. by the distinction of things honest and dishonest: 4. by the terror of conscience: 5. by the regiment of civil societies: 6. the order of all causes having ever recourse to some former beginning: 7. the determination of all things to their several ends: 8. the consent of all men well in their wits.

God is Jehovah Elohim. Exod. 6.2. And Elohim spake unto Moses, and said unto him, I am Jehovah: and I appeared unto Abraham, to Isaac, and to Jacob, by the name of God almighty, but by my name Jehovah was I not known unto them. Exod. 3.13. If they say unto me, What is his name? What shall I say unto them? And God answered Moses, I am that I am: Also he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God spake further to Moses, Thus shalt thou say unto the children of Israel, Jehovah Elohim, &c. hath sent me unto you. In these words, the first title of God, declareth his Nature, the second his Persons.

The Nature of God, is his most lively and most perfect essence.

The perfection of the nature of God, is his absolute constitution, by the which he is wholly complete within himself Exod. 3. 13. I am that I am. Act. 17.24. God that made the world, and all things that are therein, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed anything, seeing he giveth to all life and breath and all things.

The perfection of his Nature, is either Simplenes, or the Infinitenes 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. John. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself: conferred with John. 14.6. I am the way, the truth, and the life. 1. John. 1.7. But if we walk in light, as he is in light: conferred with v. 5. God is light, and in him is no darkness. Hence it is manifest, 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 specialty: whole, or parts: matter, or that which is made of matter: for so there should be in God diverse things, and one more perfect then another. Therefore, whatsoever is in God, is his essence, and all that he is, he is by essence. The saying of Augustine in his 6. book and 4. 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 virtues, 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. I am. 1. 17. With God there is no variableness nor shadow of changing. Mal. 3.6. I am the Lord and am not changed. Where it is said, that God repenteth, &c. Gen. 6.6. the meaning is, that God changeth the action, as men do that repent: therefore repentance, it signifieth not any mutation in God, but in his actions, and such things as are made and changed by him.

God's Nature, is spiritual in that it is incorporall, and therefore invisible. John. 4.24. God is a spirit. 2. Cor. 3. 17. The Lord is the spirit. 1. Tim. 1.17. To the King eternal, immortal, invisible, only wise God, be glory and honor forever and ever. Col. 1.15. Who is the image of the invisible God.

The infiniteness of GOD, is twofold: his Eternity, and Exceeding greatness.

God's eternity, is that by which he is without beginning and ending, Psal. 90. 2. Before the mountains were made, and before thou hadst formed the earth and the round world, even from everlasting to everlasting, thou art our God. Revel. • . 8. I am Alpha and Omega, that is, the beginning and ending, saith the Lord, Which is, Which was, and Which is to come.

God's exceeding greatness, is that by which his incomprehensible nature is everywhere present, both within and without the world. Psal. 145.3. Great is the Lord, and worthy to be praised, and his greatness is incomprehensible. 1. King. 8.27. Is it true indeed that God will dwell on the earth? behold the heavens, and the heavens of heavens are not able to contain thee: how much less is this: house that I have built? Ier. 23. 24. Do not I fill the heaven and earth, saith the Lord? Hence it is plain:

First, that he is only one, and that indivisible, not many. Eph. 4.5. One Lord, one faith, one Baptism, one God and Father of all. Deut. 4. 35. Unto thee it was shown, that thou mightest know that the Lord he is God, and that there is none but he alone. 1. Cor. 8.4. We know that an idol is nothing in the world, and that there is none other God but one. And there can be but one thing infinite in nature.

Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within all things, and without all things, which is included in nothing, nor excluded from anything. Because 1. King. 8. 39. the Lord searcheth all hearts, and understandeth every work of the mind. Psal. 139.1,2. Thou knowest my sitting down, and my rising up, thou understandest my cogitation a far off.

CHAP. 3. Of the life of God.

HItherto we have spoken of the perfection of God's nature. Now followeth the life of God, by which the Divine Nature is in perpetual action, living, and moving in it self, Psal. 42. 2. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God? Hebr. 3. 12. See that there be not at any time in any of you an evil heart to depart from the living God.

The divine Nature, is especially in perpetual operation by three attributes, the which do manifest the operation of God towards his creatures. These are his Wisdom, Will, and Omnipotencie.

The wisdom or knowledge of God, is that by the which God doth not by certain notions abstracted from the things themselves, but by his own essence, nor successively and by discourse of reason, but by one eternal and immutable act of understanding, distinctly and perfectly know himself, and all other things, though infinite, whether they have been or not. Matth. 11.27. No man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son will reveal him. Hebr. 4. 13. There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do. Psal. 147.5. His wisdom is infinite.

God's wisdom hath these parts: his foreknowledge, and his counsel.

The foreknowledge of God, is that by which he most assuredly foreseeth all things that are to come. Act. 2.23. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slain. Rom. 8. Those things which he knew before, he also predestinated to be made like to the image of his son. This is not properly spoken of God, but by reason of men, to whom things are past or to come.

The counsel of God, is that by the which he doth most straightly perceive the best reason of all things that are. Prov. 8. 14. I have counsel and wisdom, I am understanding, and I have strength.

The will of God, is that by the which he both most freely and justly with one act willeth all things. Rom. 9. 18. He hath mercy on whom he will, and whom he will hardeneth. Eph. 1.5. Who hath predestinate us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. I am. 4. 15. For that which you should say, if the Lord will, and we live, we will do this or that.

God willeth that which is good, by approving it; that which is evil, in as much as it is evil, by disallowing and forsaking it. And yet he voluntarily doth permit evil: because it is good that there should be evil. Act. 14.16. Who in time past suffered all the Gentiles to walk in their own ways. Psal. 81.12. So I gave them up to the hardness of their heart, and they have walked in their own counsels.

The will of God, by reason of diverse objects, hath diverse Names, and is either called Love and Hatred, or Grace and Justice.

The Love of God is that, by the which God approveth first himself, and then all his creatures, without their desert, and thē doth take delight. 1 John. 4. 16. God is love, and who so remaineth in love, remaineth in God, and God in him. John. 3.16. So God loved the world, that he gave his only begotten Son, &c. Rom. 5.8. God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us.

The Hatred of God, is that by the which he disliketh and detesteth his creature offending, for his fault. 1. Cor. 10.5. But many of them the Lord misliked, for they perished in the wilderness. Psal. 5. 5. Thou hatest all the workers of iniquity. Psal. 44.8. Thou hast loved justice and hated iniquity.

The Grace of God, is that by which he freely declareth his favor to his creatures. Rom 11.6. If it be of grace, it is no more of works: otherwise grace is not grace, but if it be of works, it is no more grace. Tit. 2. 11. The saving grace of God shined to all men, teaching us to deny impiety, &c.

The Grace of God, is either his Goodness, or his Mercy.

The Goodness of God, is that by which he being in himself absolutely good, doth freely exercise his liberality upon his creatures. Matth. 19.17. Why callest thou me good, there is none good but one, even God. Math. 5. 45. He maketh his sun to shine upon the good and bad, and he raineth upon the just and unjust.

God's mercy, is that by which he freely assisteth all his creatures in their miseries. Isaiah 30. 18. Yet will the Lord wait, that he may have mercy upon you. Lament. 3.22. It is the Lord's mercies, that we are not consumed, because his compassions fail not. Exod. 39.19. I take pity on whom I take pity, and am merciful on whom I am merciful.

God's Justice, is that by which he in all things willeth that which is just. Psal. 10. The just Lord loveth justice. Psalm. 5.4. For thou art not a God that loveth wickedness.

God's justice is in word or deed.

Justice in word, is that truth by which he constantly, and indeed willeth that which he hath • aid. Rom. 3.4. Let God be true, and every man a liar. Matth. 24.25. Heaven and earth shall pass away, but my word shall not pass away. Hence it is, that God is just in keeping his promise. 1. John. 1.9. If we confess our sins, God is faithful and just to forgive our sins. 2. Tim. 4. 8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day.

Justice indeed, is that by which he either disposeth or rewardeth.

God's disposing justice, is that by which he, as a most free Lord ordereth rightly all things in his actions. Psal. 45.17. The Lord is righteous in all his ways.

God's rewarding justice, is that by which he rendereth to his creature according to his work. 2. Thess. 1.6. It is justice with God, to render affliction to such •• afflict you, but to you which are afflicted, releasing with us. 1. Pet. 1.17. Therefore if you call him Father, which without respect of person judgeth according to every work, pass the time of your dwelling here in fear. Ierem. 51. 56. The Lord that recompenseth shall surely recompense.

The Justice of God, is either his Gentlenes, or Anger.

God's Gentlenes, is that by which he freely bestoweth upon his creature a reward. 2. Thess. 1. 5. Which is a token of the righteous judgment of God, that ye may be counted worthy the kingdom of God, for the which ye also suffer. Matth. 10. 41, 42. He that receiveth a Prophet in the name of a Prophet, shall have a Prophets reward: and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And whosoever shall give unto one of these little ones to drink a cup of cold water only in the name of a Disciple, verily I say unto you, he shall not loose his reward.

God's Anger, is that by which he punisheth the transgression of his creature. Rom. 1.18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness. John. 3.36. He that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.

Thus much concerning the will of GOD. Now followeth his omnipotency.

God's omnipotency, is that by which he is most able to perform every work. Math. 19.29. With men this is impossible, with God all things are possible.

Some things notwithstanding are here to be excepted. First, those things whose action argueth an impotency, as to lie, to deny his word. Titus 1. 2. which God, that cannot lie, hath promised. 2. Tim. 2. 13. He cannot deny himself. Secondly, such things as are contrary to the Nature of God, as to destroy himself, and not to beget his Son from eternity. Thirdly, such things as employ contradiction. For God cannot make a truth false, or that which is, when it is, not to be.

God's power, may be distinguished into an absolute and actual power.

God's absolute power, is that by which he can do more, then he either doth, or will do. Matth. 3.9. I say unto you, God is able of these stones to raise up children to Abraham. Philip. 3. 21. According to the working, whereby he is able to subdue even all things unto himself.

God's actual power, is that by which he causeth all things to be, which he freely will. Psal. 135. 6. All things which God will, those he doth in heaven and in earth, and in all depths.

CHAP. 5. Of God's glory, and blessedness.

OVt of the former attributes, by which the true Jehovah is distinguished from a feigned god, and from idols, arise the glory of God, and his blessedness.

God's glory or majesty, is the infinite excellency of his most simple and most holy divine Nature. Hebr. 1.3. Who being the brightness of his glory, and the ingraued form of his person, &c. Dan. 3. Thou art only God, and glorious upon the earth.

By this we see, that God only can know himself perfectly. John. 6.46. Not that any mā hath seen the Father, save he which is of God, he hath seen the Father. 1. Tim. 6. 16. Who only hath immortality, and dwelleth in the light, that none can attain unto, whom never man saw, neither can see. Exod. 33.18. Thou canst not see my face.

Notwithstanding there is a certain manifestation of gods glory: partly more obscure, partly more apparent.

The more obscure manifestation, is the vision of God's majesty in this life by the eyes of the mind, through the help of things perceived by the outward senses. Esa. 6.1. I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple. Exod. • 3.22. And while my glory passeth by. I will put thee in a cleft of the rock, and will cover thee with my hand whiles I pass by: after I will take away mine hand, and thou shalt see my back parts, but my face shall not be seen. 1. Cor. 13. 12. Now we se as through a glass darkly.

The more apparent manifestation of God, is the contemplation of him in heaven face to face. 1. Corinth. 13. 12. But then shall we see face to face. Dan. 7. 9, 10. I beheld till the thrones were set up, and the ancient of days did fit, whose garment was white as snow, &c. Matth. 19.16.

God's blessedness, is that by which God is in himself, and of himself all sufficient, Gen. 17.1. I am God all sufficient, walk before me, and be thou upright. Col. 2.2.9. For in him dwelleth all the fullness of the godhead bodily. 1. Tim. 6.5. Which in due time he shall show, that is blessed and Prince only, &c.

CHAP. 5. Concerning the persons of the Godhead.

THe persons are they, which subsisting in one Godhead, are distinguished by incommunicable properties. 1. John. 5.7. There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. Gen. 19.24. Then Jehovah reigned upon Sodom and upon Gomorrah, brimstone, and fire from Jehovah in heaven. John. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.

They therefore are coequal, and are distinguished not by degree, but by order.

The Constitution of a person is, when as a personal propriety or the proper manner of subsisting is adjoined to the Dietie, or one divine nature.

Distinction of persons, is that, which albeit every person is one and the same perfect God, yet the Father is not the Son or the holy Ghost, but the Father alone; and the holy Ghost is not the Father or the Son, but the holy Ghost alone: neither can they be divided, by reason of the infiniteness of their most simple essence, which is all one in number, and the same in the Father, the same in the Son, and the same in the holy Ghost: so that in these there is diversity of persons, but unity in essence.

The communion of the persons, or rather union, is that by which each one is in the rest, and with the rest, by reason of the unity of the Godhead: & therefore every each one doth possess, love, and glorify another, and work the same thing. John. 4.10. Beleeuest thou not that I am in the Father, and the Father is in me? the words that I spake unto you, I speak not of myself, but the father that dwelleth in me, he doth the works. Prov. 8.22. The Lord hath possessed me in the beginning of his way: I was before the works of old. And verse. 20. Them was I with him as a nourisher, and I was daily his delight, rejoicing always before him. John. 1. 1. In the beginning was the Word, and the Word was with God, and that Word was God. and chap. 5.19. The Son can do nothing of himself, save that he seeth the Father do: for whatsoever things he doth, the same doth the Son also.

There be three persons: the Father, the Son, and the holy Ghost, Matth. 3.16.17. And Jesus when he was baptized, came straight out of the water, and lo, the heavens were opened unto him, and John saw the Spirit of God, descending like a dove, and lighting upon him: and loe, a voice came from heaven, saying, This is my belooued son, in whom I am well pleased.

The father, is a person without beginning, who from all eternity begat the Son, Heb. 1.3. Who being the brightness of the glory, and the ingraued form of his person. Psal. 2.7. Thou art my Son, this day have I begotten thee.

In the generation of the Son, these properties must be noted: I. He that begetteth, and he that is begotten are together, and not one before another in time. II. He that begetteth doth communicate with him that is begotten, not someone part, but his whole essence. III. The Father begot the Son not out of himself, but within in himself.

The incommunicable property of the Father, is to be unbegotten, to be a Father, and to beget. He is the beginning of actions, because he beginneth every action of himself, effecting it by the Son and the holy Ghost. 1. Cor. 8.6. Yet unto us, there is but one God, which is 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. Rom. 11. • 6. For of him, and through him, and for him are all things.

The other two persons have the Godhead, or the whole divine essence, of the Father by communication, namely, the Son and the holy Ghost.

The Son is the second person, begotten of the Father from all eternity. Heb. 1.5. For unto which of the Angels said be at any time, Thou art my Son, this day begat I thee? Col. 1.15. Who is the image of the invisible God, the first borne of every creature • . John. 1.14. And we saw the glory thereof as the glory of the only begotten son of the father. Rom. 8.32. He who spared not his own son.

For this cause he is said to be sent from the father. John. 8.42. I proceeded forth and came from God, neither came I of myself, but he sent me. This sending taketh not away the equality of essence and power, but declareth the order of the persons. John. 5 • 18. Therefore the Jews sought the more to kill him, not only because he had broken the Sabbath: but said also that God was his Father, and made himself equal with God. Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God.

Although the Son be begotten of his Father, yet nevertheless he is of & by himself very God: for he must be considered either according to his essence or according to his filiatiō or Sonship. In regard of his essence, he is ( 〈 in non-Latin alphabet 〉 ) i. of and by himself very God: for the Deity which is commō to all the t • ree persons is not begotten. But as he is a person, and the son of the Father, he is not of himself, but from another: for he is the eternal Son of his father. And thus he is truly said to be very God of very God.

For this cause also he is the WORD of the father, not a vanishing, but an essential word; because as a word is, as it were, begotten of the mind, so is the Son begotten of the Father; and also, because he bringeth glad tidings from the bosom of his Father. Nazian. in his Oration of the Son. Basil in his preface before John's Gospel.

The property of the Son, is to be begotten.

His proper manner of working, is to execute actions from the Father, by the holy Ghost. 1. Cor. 8. 6. Our Lord Jesus Christ, by whom are all things, and we by him. John. 5.19. Whatsoever things he doth, the same doth the Son also.

The holy Ghost, is the third person, proceeding from the Father and the Son. John. 15. 26. But when the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shall testify of me. Rom. 8. 9. But ye are not in the flesh, but in the spirit, seeing the spirit of God dwelleth in you. But if there be any that hath not the spirit of Christ, he is not his. John. 16.13,14. But when the Spirit of truth shall come, he shall conduct you into all truth: for he shall not speak of himself, but whatsoever he heareth, he shall speak, and shall declare unto you such things as are to come. He shall glorify me, for he shall receive of mine, and show it unto you.

What may be the essential difference betwixt proceeding, and begetting, neither the Scriptures determine, nor the Church knoweth.

The incommunicabl • property of the holy Ghost, is to proceed.

His proper manner of working, is to finish an action, effecting it, as from the Father and the Son.

And albeit the Father and the Son are two distinct persons, yet are they both but one beginning of the holy Ghost.

CHAP. 6. Of God's works, and his decree.

THus far concerning the first part of Theology: the second followeth, of the works of God.

The works of God, are all those, which he doth out of himself, that is, out of his divine essence.

These are common to the Trinity, always reserved the peculiar manner of working to every person.

The end of all these, is the manifestation of the glory of God. Rom. 11.36. For him are all things, to him be glory forever.

The work, or action of God, is either his decree, or the execution of his decree.

The decree of God, is that by which God in himself, hath necessarily, and yet freely, from all eternity determined all things. Eph. 1. 11. In whom also we are chosen when we were predestinate, according to the purpose of him, which wor • eth all things after the counsel of his own will. and verse. 4. As he hath chosen us in him before the foundation of the world. Matth. 10.29. Are not two sparrows sold for a farthing, and not one of them falleth on the ground without your Father? Rom 9. 21. Hath not the potter power on the clay, to make of the same lump one vessel •• dishonor, and another to honor.

Ther • fore the Lord, according to his good pleasure, hath most certainly decreed e • ery both thing and action, whether past, present, or to come, together with their circumstances of place, time, means, and ende.

Yea, he hath most justly decreed the wicked works of the wicked. For if it had not so pleased him, they had never been at all. And albeit they of thei • own nature, are and remain wicked; yet in respect of God's decree, they are to be accounted good. For there is not anything absolutely evil, 1. Pet. 3.17. For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing.

The thing which in the own • ature is evil, in God's eternal counsel comes in the place of a good thing; in that it is some occasion and way to manifest the glory of God in his justice, and his mercy.

God his foreknowledge, is conjoined with his decree; and inde •• e is in nature before it: yet not in regard of God, but us; because knowledge goeth before the will, & the effecting of a work. For we do nothing, but those things that we have before willed, neither do we will anything which we know not before.

God his foreknowledge in it self, is not a cause why things are, but as it is conjoined with his decree. For things do not therefore come to pass, because that God did foreknow them; but because he decreed and willed them: therefore they come to pass.

The execution of God's decree, is that by which all things in their time are accomplished which were foreknown, or decreed, and that even as they were foreknown and decreed.

The same decree of GOD, is the first and principal working cause of all things, which also is in order, and time before all other causes. For with God's decree is always his will annexed, by the which he can willingly effect that he hath decreed. And it were a sign of impotency, to decree anything which he could not willingly compass. And with God's will is conjoined an effectual power, by which the Lord can bring to pass, whatsoever he hath freely decreed.

This first and principal cause, howbeit in it self it be necessary, yet it doth not take away freedom of will in election, or the nature and property of second causes, but only brings them into a certain order, that is, it directeth them to the determinate ende: whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Fathers decree died necessarily, Act. 17.3. but yet willingly, Math. 25. 39. And if we respect the temperature of Christ's body, he might have prolonged his life; and therefore in this respect may be said to have died contingently.

The execution of God's decree, hath two branches, his operation, and his operative permission.

God's operation, is his effectual producing of all good things, which either have being or moving, or which are done.

God's operative permission, is that by which he only permitteth one and the same work to be done of others, as it is evil; but as it is good, he effectually worketh the same. Gen. 50.20. You indeed had purposed evil against me, but God decreed that for good, that he might, as he hath done this day, preserve his people alive. And Gen. 45.7. God hath sent me before you to preserve your posterity in this land. Isaiah 10. 5, 6, 7. Woe unto Asshur, the rod of my wrath, and the staff in their hands is mine indignation. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil, & to take the pray, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy, and to cut off not a few nations.

God permitteth evil, by a certain volun • arie permission, in that he forsaketh the second cause in working evil. And he for • aketh his creature, either by detracting the grace it had, or not bestowing that which it wanteth. Rom. 1.26. For this cause God gave them up unto vile affections. 2. Tim. 2.25, 26. Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, and that they may come to amendment out of the snare of the devil, which are taken of him at his will :

Neither must we think God unjust, who is indebted to none, Rom. 9.15. I will have mercy on him to whom I will show mercy. Yea, it is in God's pleasure to bestow how much grace and upon whom he will. Matth. 20.15. Is it not lawful for me to do as I will with mine own?

That which is evil, hath some respect of goodness with God: first, in that it is the punishment of sin: and punishment is accounted a moral good, in that it is the part of a just Judge to punish sin. Secondly, as it is a mere action or act. Thirdly, as it i • a chastisement, a trial of ones faith, martyrdom, propitiation for sin, as the death and passion of Christ. Act. 2.23. and 4.24. And if we observe these caveats, God is not only a bare permissiue agent in an evil work, but a powerful effectour of the same, yet so, as he neither instilleth an aberration into the action, nor yet supporteth, or intendeth the same, but that he most freely suffereth evil, and best disposeth of it to his own glory. The like we may see in this similitude: Let a man spurr forward a lame horse; in that he moveth forward, the rider is the cause; but that he halteth, he himself is the canse. And again, we see the sun beams gathering themselves into a sun glass, they burn such things as they light upon: now, that they burn, the cause is not in the sun, but in the glass. The like may be said of God's action in an evil subject.

CHAP. 7. Of Predestination and Creation.

GOds decree, in as much as it concerneth man, is called Predestination: which is the decree of God, by the which he hath ordained all men to a certain and everlasting estate: that is, either to salvation or condemnation, for his own glory. 1. Thes. 5.9. For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord Jesus Christ. Rom. 9.13. As it is written, I have loved Jacob, and hated Esau. and verse. 22. What and if God would, to • hewe his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory?

The means of accomplishing God's Predestination are twofold:

The creation, and the fall.

The creation, is that by which God made all things very good, of nothing, that is, of no matter which was before the creation, Gen. 1.1. In the beginning God created the heaven, &c. to the end of the chapter.

God's manner of creating, as also of governing, is such as that by his word alone, he, without any instruments, means, assistance, or motion produced all sorts of things. For to will anything with God, is both to be able • and to perform it, Heb. 11.3. By faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear. Psal. 148.5. Let them praise the name of the Lord, for he commanded and they were created.

The goodness of the creature, is a kind of excellency, by which it was void of all sin, that is, free from punishment and transgression.

The creation, is of the world, or inhabitants in the world.

The world, is a most beautiful palace, framed out of a deformed substance, and fit to be inhabited.

The parts of the world, are the heavens and earth.

The heavens are threefold: the first is the air, the second the sky, the third an invisible and incorporall essence, created to be the seat of all the blessed, both men, and Angels. This third heaven is called Paradise, 2. Cor. 13.4.

The inhabitours of the world, are reasonable creatures made according to God's own image: they are either Angels or men, Gen. 1. 26. Furthermore, God said, Let us make man in our own image, according to our likeness. Job. 1.6. When the children of God came and stood before the Lord, Satan came also among them.

The image of God, is the integrity of the reasonable creature, resembling God in holiness, Eph. 4. 24. And put on the new man which after God is created in righteousness and true holiness.

CHAP. 8. Of Angels.

THe Angels each of them being created in the beginning, were settled in an upright estate. In whom these things are to be noted. First their nature. Angels are spiritual and incorporall essences. Heb. 2. 16. For he in no sort took the Angels, but he took the seed of Abraham. Heb. 1.7. And of the Angels he saith, he maketh the spirits his messengers, and his ministers a flame of fire.

Secondly, their qualities. First, they are wise, 2 Sam. 14.18. My lord the king is even as an Angel of God in hearing good and bad. 2. They are of great might, 2. Thes. 1.7. When the Lord Jesus shall show himself from heaven with his mighty Angels. 2. Sam. 24. David saw the Angel that smote the people. 2. King. 19.35. The same night the Angel of the Lord went out and smote in the campe of Ashur, an hundredth, fourscore, and five thousand. 3. They are swift and of great agility, Isaiah, 6,6, Then flew • one of the Seraphims unto me with an hot cole in his hand. Dan. 9.21 • The man Gabriel whom I had seen before in a vision, came flying and touched me. This is the reason why the Cherubims in the Tabernacle were painted with wings.

Thirdly, they are innumerable, Gen. 3.2. Now Jacob went forth on his journey, and the angel of God met him. Dan. • 0.7. Thousand thousands ministered unto him, and ten thousand thousands stood before him. Matth. 26.25. Thinkest thou I cannot pray to my father, and he will give me moe then twelve legions of Angels? Heb. 12. 22. To the company of innumerable angels.

Fourthly, they are in the highest heaven, where they ever attend upon God, and have society with him. Mark. 18.10. In heaven their Angels always behold the face of my Father which is in heaven. Psal. 68.17. The chariots of God are twenty thousand thousand Angels, and the Lord is among them. Mark. 12.25. But are as Angels in heaven.

Fifthly, their degree. That there are degrees of Angels, it is most plain. Colos. 1.16. By him were all things created which are in heaven and in earth, things visible and invisible: whether they be thrones or dominions, or principalities, or powers. Rom. 8.38. Neither Angels, nor principalities, nor powers &c. 1. Thes. 4.16. The Lord shall descend with the voice of the Aarchangel, and with the trumpet of God. But it is not for us to search, who, or how many be of each order, neither ought we curiously to inquire howe they are distinguished, whether in essence, or qualities. Coloss. 2. 18. Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw.

Sixthly, their office. Their office is partly to magnify God, & partly to perform his commandments. Psalm 103. verse. 20. 21. Praise the Lord, ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Praise the Lord, all ye his hosts, ye his servants that do his pleasure.

Seventhly: The establishing of some Angels in that integrity, in which they were created.

CHAP. 7. Of man, and the estate of innocence.

MAn, after he was created of God, was established in an excellent estate of innocence. In this estate seven things are chiefly to be regarded.

• I. The place. The garden of Heden, that most pleasant garden. Gen. 2. 15. Then the Lord took the man, and put him into the garden of Heden.

• II. The integrity of man's nature. Which was Eph • 4.24. Created in righteousness and true holiness. This integrity hath two parts.

  The first is wisdom, which is true and perfect knowledge of God, and of his will, in as much as it is to be performed of man, yea, and of the counsel of God in all his creatures. Coloss. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Gen. chap. 2.19. When the Lord God had formed on the earth every beast of the field, and every foul of the heaven, he brought them unto the man, to see howe he would call them: for howsoever the man called the living creature, so was the name thereof.

  The second is Justice, which is a conformity of the will, affections, and powers of the body to the will of God.

• III. Mans dignity, consisting of four parts. First, his communion with God, by which as God rejoiced in his own image, so likewise man was incensed to love God: this is apparent by God's familiar conference with Adam, Gen. 1.29. And God said, Behold, I have given unto you every herb bearing seed &c. that shall be to you for meat. Secondly, his dominion over all the creatures of the earth, Gen. 2. 19. Psal. 8.6. Thou hast made him Lord over the works of thine hands, & hast set all things under his feet, &c. Thirdly, the decency, & dignity of the body, in which, though naked, as nothing was unseemly, so was there in it imprinted a princely majesty. Psal. 8. Thou hast made him little lower then then God, and crowned him with glory and worship. Gen. 2.25. They were both naked; and neither ashamed. 1. Cor. 12.22. Upon those members of the body, which we think most dishonest, put we more honesty on, and our uncomely parts have more comeliness on. Fourthly, labor of the body without pain or grief. Gen. 3. 17,19. Because thou hast obeyed the voice of thy wife, &c. cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life, &c.

• IV. Subjection to God, whereby man was bound to perform obedience to the commandments of God: which were two. The one was concerning the two trees: the other, the observation of the Sabbath.

  God's commandment concerning the trees, was ordained to make examination, and trial of man's obedience. It consisteth of two parts: the first, is the giving of the tree of life, that as a sign, it might confirm to man his perpetual abode in the garden of Heden, if still he persisted in his obedience. R • uel. 2. 7. To him that overcometh, will I give to eat of the tree of life, which is in the midst of Paradise of God. Prov. 3.18. She is a tree of life to them which lay hold on her: and blessed is he that retaineth her. The second, is the prohibition to eat of the tree of the knowledge of good and evil, together with a commination of temporal and eternal death, after the transgression of this commandment. Gen. 2.17. Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death. This was a sign of death, and had his name of the event, because the observation thereof would have brought perpetual happiness, as the violation gave experience of evil, that is, of all misery, namely of punishment, and of guiltiness of sin.

  God's commandment concerning the observation of the Sabbath, is that, by which God ordained the sanctification of the Sabbath. Gen. 2.3. God blessed the seventh day, and sanctified it.

• V. His calling, which is his service of God, in the observation of his commandments, & the dressing of the garden of Heden. Prov. 16.4. God made all things for himself. Gen. 2.15. He placed him in the garden of Heden, to dress and keep it.
• VI. His diet was the herbs of the earth, and fruit of every tree, except the tree of the knowledge of good and evil. Gen. 1.29. And God said, Behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed, that shall be to you for meat. and chap. 3.17. But of the tree of knowledge of good and evil, thou shalt not eat.
• VII. His free choice, both to will, and perform the commandment concerning the two trees, and also to neglect and violate the same. Whereby we see that our first parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree.

CHAP. 10. Of sin, and the fall of Angels.

THe fall, is a revolting of the reasonable creature from obedience to sin.

Sin, is the corruption, or rather deprivation of the first integrity. More plainly, it is a falling or turning from God, binding the offender by the course of God's justice, to undergo the punishment.

Here a doubt may be moved, whether sin be a thing existing, or not. The answer is this: Of things which are, some are positive, other primitive. Things positive, are all substances together with those their properties, effects, inclinations, and affections, which the Lord hath created and imprinted in their natures. The thing is called privative which granteth or presupposeth the absence of some such thing, as ought to be in a thing. Such a thing is sin, the which properly and of it self is not anything created, and existing; but rather the absence of that good which ought to be in the creature.

Sin hath two parts: A defect, or impotency; and is a confusion or disturbance of all the powers and actions of the creature.

Impotencie is nothing else, but the very want or loss of that good, which God hath engrafted in the nature of his creature.

The fall was effected on this manner. First, God created his reasonable creatures good indeed, but withal changeable, as we have shown before. For to be unchangeable good, is proper to God alone. Secondly, God tried their obedience in those things about which they were conversant. Deu. 13.13. Thou shalt not hearken to the words of the Prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul. Thirdly, in this trial God doth not assist them with new grace to stand, but for just causes forsaketh thē. Lastly, after God hath forsaken them, and left them to themselves, they fall quite from God: no otherwise, then when a man staying up a staff from the ground, it standeth upright: but if he never so little withdraw his hand it falleth of it self.

The fall, is of men, and Angels.

The fall of Angels, is that by which the understanding, pointing at a more excellent estate, and of it own accord approving the same, together with the will making especial choice thereof, they, albeit they might freely by their integrity, have chosen the contrary, were the sole instruments of their fall from God. 2. Pet. 2.4. If God spared not the angels which sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation, &c. Iud. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, &c. John. 8.44. He was a murderer from the beginning, and continued not in the truth: for their is no truth in him.

In the fall of Angels, consider: First, their corruption, arising from the fall, which is the depravation of their nature; and is either that fearful malice and hatred, by which they set themselves against God, or their insatiable desire to destroy mankind; to the effecting whereof, they neglect neither force nor fraud. 1. John. 3.8. He that committeth sin, is of the devil, because the devil sinned from the beginning. For this cause was the Son of God revealed, to dissolve the works of the devil. 1. Pet. 5.8. Your adversary the devil goeth about like a roaring lyon, seeking whom he may devour. Eph. 6.12. You strive not against flesh and blood but against Principalities, and powers, and worldly governors, the princes of darkness of this world, against spiritual wickednesses, which are in supercelestiall things.

II. Their degree, and diversity: for of these Angels, one is chief, and the rest attendants. The chief is Beelzebub, prince of the rest of the devils & the world, far above them all in malice. Matth. 25.41. Away from me ye cursed, into everlasting fire, prepared for the devil & his angels. 2. Cor. 4.4. Whose minds the god of this world hath blinded. Revel. 12. 7. And there was war in heaven, Michael, and his Angels fought with the dragon, & the dragon & his angels fought.

Ministring angels, are such as wait upon the devil, in accomplishing his wickedness.

III. Their punishment. God, after their fall, gave them over to perpetual torments, without any hope of pardon. Jude verse. 6.2. Pet. 2.4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of dark • es, to be kept unto damnation. This he did: first, to admonish men, what great punishment they deserved. Secondly, to show, that grievous sins must more grievously be punished.

The fall of Angels was the more grievous, because both their nature was more able to resist, and the devil was the first founder of sin.

Their punishment is easier, or more grievous.

Their easier punishment is double. The first, is their dejection from heaven. 2. Pet. 2.4. God cast the Angels that sinned into hell. The second, is the abridging and limitation of their power, Job. 1. 12. The Lord said unto Satan, Behold, all that he hath is in thine hand, only upon him lay not thine hand.

The more grievous pain, is that torment in the deep, which is endless & infinite, in time and measure. Luk. 8.31. And they besought him, that he would not command them to go down into the deep.

CHAP. 11. Of man's fall and disobedience.

Adams fall, was his willing revolting to disobedience by eating the forbidden fruit. In Adams fall, we may note the manner, greatness, and fruit of it.

• I. The manner of Adams fall, was on this sort. First, the devil, having immediately before fallen himself, insinuateth unto our first parents, that both the punishment for eating the forbidden fruit was uncertain, and that God was not true in his word unto them. Secondly, by this his legerdemain, he blinded the eyes of their understanding. Thirdly, being thus blinded, they begin to distrust God, and to doubt of God's favor. Fourthly, they thus doubting, are moved to behold the forbidden fruit. Fifthly, they no sooner see the beauty thereof, but they desire it. Sixthly, that they may satisfy their desire, they eat of the fruit, which by the hands of the woman, was taken from the tree: by which act they become utterly disloyal to God. Gen. 3.1,2,3,4,5,6,7,8.

  Thus without constraint, they willingly fall from their integrity, God upon just causes leaving them to themselves, and freely suffering them to fall. For we must not think that man's fall was either by chance, or God not knowing it, or barely winking at it, or by his bare permission, or against his will: but rather miraculously, not without the will of God, but yet without all approbation of it.

• II. The greatness of this transg •••••• must be esteemed, not by the external object, or the baseness of an apple, but by the off • n •• it containeth against God's majesty. This offense appeareth by many trespasses committed in that action. The 1. is doubting of God's word. 2: want of faith. For they believe not God's threatening, [ In that day ye eat thereof, you shall die the death: ] but being bewitched with the devils promise, [ ye shall be like gods ] they cease to fear God's punishment, and are inflamed with a desire of greater dignity. 3. Their curiosity, in forsaking God's word, and seeking other wisdom. 4. Their pride, in seeking to magnify thenselves, and to become like God. 5. Contempt of God, in transgressing his commandments against their own conscience. 6. In that they prefer the devil before God. 7. Ingratitude, who, in as much as in them lieth, expel God's spirit dwelling in them, and despise that blessed union. 8. They murder both themselves and their progeni • .

• III. The fruit or effects. Out of this corrupt estate of our first parents, arose the estate of infidelity or unbelief, whereby God hath included all men under sin, that he might manifest his mercy in the salvation of some, and his justice in condemnation of others. Rom. 11.32. God hath shut up all men in unbelief, that he might have mercy on all. Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe.

In this estate, we must consider sin, and the punishment of sin. Sin is threefold.

The first, is the participation of Adams both transgression and guiltiness: whereby in his sin, all his posterity sinned. Rom. 5. 12. As by one man sin enered into the world, and by sin death: so death entered upon all men, in that all men have sinned. The reason of this is ready. Adam was not then a private man, but represented all mankind, and therefore look what good he received from God, or evil elsewhere, both were common to others with him. 1. Cor. 15.22. As in Adam all men die, so in Christ all men rise again.

Again, when Adam offended, his posterity was in his loins, from whō they should by the course of nature, issue: and therefore take part of the guiltiness with him. Hebr. 7.9,10. And to say as the thing is, Levi &c. paid tithes to Melchizedek: for he was yet in the loins of his father Abraham, when Melchizedek met him.

CHAP. 12. Of Original sin.

OVt of the former transgression ariseth another, namely Original sin, which is corruption engendered in our first conception, whereby every faculty of soul and body is prone and disposed to evil. Psal. 1.1. I was borne in iniquity, and in sin hath my mother conceived me. Gen. 6. 5. Tit. 33. We our selves were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in malicioiusness and envy, hateful, and hating one another. Hebr. 12.1. Let us cast away everything that presseth down, and the sin that hangeth so fast on.

By this we see, that sin is not a corruption of man's substance, but only of faculties: otherwise neither could men's souls be immortal, nor Christ take upon him man's nature.

All Adams posterity is equally partaker of this corruptiō: the reason why it showeth not it self equally in all, is because some have the spirit of sanctification, some the spirit, only to bridle corruption, some neither.

The propagation of sin, from the parents to the childrē, is either because the soul is infected by the contagion of the body, as a good ointment by a fustie vessel; or because God, in the very moment of creation and infusion of souls into infants, doth utterly forsake them. For as Adam received the image of God, both for himself and others: so did he loose it from himself and others.

But whereas the propagation of sin is as a common fire in a town, men are not so much to search howe it came, as to be careful howe to extinguish it.

That we may the better know original sin in the several faculties of man's nature, three circumstances must be considered.

1. How much of God's image we yet retain. 2. How much sin man received from Adam. 3. The increase thereof afterward.

I. In the mind. The remnant of God's image, is certain notions concerning good and evil: as, that there is a God, and that the same God punisheth transgressions: that there is an everlasting life: that we must reverence our superiors, & not harm our neighbors. But even these notions, they are both general and corrupt, and have none other use, but to bereave man of all excuse before God's judgment seat. Rom. 1.19,20. That which may be known concerning God, is manifest in them: for God hath shown it unto them. For the invisible things of him, that is, his eternal power & Godhead, are seen by the creation of the world, being considered in his works, to the intent they should be without excuse.

Men's minds received from Adam: 1. Ignorāce, namely, a want, or rather a deprivation of knowledge in the things of God, whether they concern his sincere worship, or eternal happiness. 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know thē, because they are spiritually discerned. Rom. 8.7. The wisdom of the flesh is enmity with God, for it is not subject to the law of God, neither indeed can be.

II. Impotencie whereby the mind of it self is unable to understand spiritual things, though they be taught. Luk. 24.45. Then opened he their understanding, that they might understand the Scriptures. 2. Cor. 3.5. Not that we are sufficient of our selves, to think anything as of our selves: but our sufficiēcie is of God.

III. Vanity, in that the mind thinketh falsehood truth, and truth falsehood. Eph. 4.7. Walk no more as other Gentiles, in the vanity of your understanding. 1. Cor. 1.21. It pleased God by the foolishness of preaching, to save those which believe. 23. We preach Christ crucified, to the Jews a stumbling block, but to the Grecians foolishness. Prov. 14.12. There is a way which seemeth good in the eyes of men, but the end thereof is death.

IV. A natural incl • nation only to conceive and devise the thing which is evil. Gen. 6.5. The Lord saw that the wickedness of man was great upon earth, & all the imaginations of the thoughts of the heart were on • lie evil continually, Jer. 4. 22. They are wise to do evil, but to do well they have no knowledge.

Hence it is apparent, that the original, and as I may say, the matter of all heresies, is naturally engrafted in man's nature. This is worthy the observation of students in divinity.

The increase of sin in the understanding, is 1. a reprobate sense, when God withdraweth the light of nature. John. 12.40. He hath blinded their eyes, and hardened their harts, least they should see with their eyes, & understand with their harts, and I should heal them, and they be converted. Rom. 1.28. As they regarded not to know God, so God delivered thē up unto a reprobate mind, to do those things which are not convenient. 2. The spirit of slumber, Rom. 11.8. God hath given them the spirit of slumber, &c. 3. A spiritual drunkenness, Isaiah 29.9. They are drunken, but not with wine, they stagger, but not with strong drink. 4. Strong illusions. 2. Thess. 2.11. God shall send them strong illusions, & they shall believe lies.

The remnant of God's image in the conscience, is an observing and watchful power, like the eye of a keeper, reserved in man, partly to reprove, partly to repress the unbridled course of his affections. Rom. 2.15. Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another or excusing.

That which the conscience hath received of Adam, is the impurenes thereof. Titus 1.15. To them that are defiled a •• unbelieving nothing is pure, but even their minds and consciences are defiled. This impurity hath three effects: the first, is to excuse sin; as, if a man serve God outwardly, he will excuse and cloak his inward impiety. Mark 10.19,20. Thou knowest the commandments. Thou shalt not, &c. Then he answered, and said, Master, all these things have I observed from my youth. Again, it excuseth intents not warranted in God's word, 1. Chron. 13.9. When they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark, for the ox did shake it.

The second, is to accuse and terrify for doing good. This we may see in superstitious idolaters, who are grieved when they omit to perform counterfeit and idolatrous worship to their gods. Colos. 2.21,22. Touch not, taste not, handle not, which all perish with using, and are after the commandments and doctrines of men. Isaiah 29.13. And their fear toward me was taught them by the precepts of men.

The third, is to accuse and terrify for sin. Gen. 50. 15. When Joseph's brethren saw that their father was dead, they said, It may be that Joseph will hate us, and will pay us again all the evil, which we did unto him. John. 8.9. And when they heard it, being accused by their own consciences, they went out one by one. 1. John. 3. 20. If our heart condemn us, God is greater then our heart. Though the conscience shall accuse a man truly, yet that will not argue any holiness in it: which appeareth, in that Adam in his innocence had a God, yet no accusing conscience.

Impurenes increased in the conscience, is first such a senseless numbness, as that it can hardly accuse a man of sin. Eph. 4.19. Who being past feeling have given themselves to wantonness, to work all uncleanness, even with greediness. 1. Tim. 4.2. Having their consciences burned with an hot iron. This senselesnes springeth from a custom in sinning. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone.

II. Some grievous horror, & terror of the conscience, Gen. 4.14. 〈◊〉 hold thou hast cast me this day from the earth, and from thy face shall I be hid. And ver. 13. My punishment i • greater, then I can bear. The Symptoms of this disease, are blasphemies, trembling of body, fearful dreams. Act. 24.26. And 〈◊〉 h • disputed of righteousness, and temperance and the judgment to come, Felix tr • mled &c. Dan. 5.9. Then the kings co • ntenance was changed and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other.

In the will, the remnant of God's image, is a free choice. First, in every natural action, belonging to each living creature, as to nourish, to engender, to move, to perceive. Secondly, in every human action that is, such as belong to all men; and therefore man hath freewill in outward actions, whether they concern manners, a family, or the common-wealth, albeit both in the choice and refusal of them it be very weak. Rom. 2.14. The Gentiles which have not the law, by nature do those things which are of the law.

The will received. I. An impotency, whereby it cannot will, or so much as lust after that, which is indeed good, that is, which may please and be acceptable to God. 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God for they are foolishness unto him neither can he know them, because they are spiritually discerned. Rom. 5.6. Christ when we were yet of no strength, at his time died for the ungodly. 2. Tim. 2.26. Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleasure.

II. An inward rebellion, whereby it utterly abhorreth that which is good, desiring and willing that alone which is evil.

By this it appeareth, that the will is no agent but a mere patient in the first act of conversion to God, and that by it self it can neither begin that conversion, or any other inward and sound obedience due to God's law.

That which the affections receive, is a disorder, by which they therefore are not well affected, because they eschew that which is good, and pursue that which is evil. Galat. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof. Rom. 1.26. Therefore God gave them over to filthy lusts. 1. King. 22.8. The king of Israel said unto Jehoshaphat, yet is there one of whom thou mayest take counsel, but him I hate, &c. and 21.4. therefore Ahab came home to his house discontented and angry for the word which Naboth spake unto him; and he laid himself on his bed, turning away his face least he should eat meat.

That which the body hath received, is I. fitness to begin sin. This doth the body in transporting all objects and occasions of sin to the soul. Gen. 3.6. The woman seeing that the tree was good for meat, and pleasant to the eyes, &c. took of the fruit thereof, and did eat. II. A fitness to execute sin, so soon as the heart hath begun it. Rom. 6. Neither give your members as weapons of injustice to sin, and verse. 19. As you have given your members as servants to uncleanness and iniquity, to commit iniquity, &c.

CHAP. 13. Of actual sin.

A After original sin in Adams posterity, actual transgression taketh place. It is either inward or outward. Inward, is of the mind, will, & affections.

The actual sin of the mind, is the evil thought or intent thereof, contrary to God's law. Examples of evil thoughts: God (the only knower of the heart) hath in diverse places set down in his word. I. That there is no God, Psal. 10.4. The wicked is so proud, that he seeketh not for God, he thinketh always there is no God. Psal. 14. 1. The fool saith in his heart, there is no God. II. That there is neither providence nor presence of God in the world. Psal. 10.11. He hath said in his heart, God hath forgotten: he hideth away his face & will never see. verse. 13. Wherefore doth the wicked centemne God? he saith in his heart, thou wilt not regard. III. It imagineth safeguard to it self from all perils. Psal. 10. 6. He saith in his heart, I shall never be moved nor be in danger. Revel. 18.7. She saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning. IV. It esteemeth it self more excellent thē other. Apoc. 18.7. I sit as a queen. Luk. 18.11. The Pharisee standing thus, prayed to himself, I thank thee, O God, that I am not as other men, extortioners, unjust, adulterers, nor yet as this Publi • an. verse. 12. I fast twice in the week, and give tithe of all my possessions. V. That the Gospel of God's kingdom is mere foolishness. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him. VI. To think uncharitably & maliciously of such as serve God sincerely. Math. 12.24. When the Pharisees heard that, they said, he casteth not out devils but by the prince of devils. Psal. 74.2. They said in their hearts • Let us destroy them altogether. VII. To think the day of death far off. Isaiah 28.15. Ye have said, We have made a covenant with death, and with hell we are at agreement, though a scourge run over and pass through, it shall not come at us. VIII. That the pains of hell may be eschewed, in the place before mentioned, they say, With hell have we made agreement. IX. That God will defer his both particular and last general coming to judgment. Luk. 12. 19. I will say unto my soul, soul thou hast much goods laid up for many years. and verse. 45. If that servant say in his heart, my master will defer his coming, &c.

Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney.

The actual sin of both will and affections, is every wicked motion, inclination, and desire. Gal. 5. The flesh lusteth against the spirit.

An actual outward sin, is that, to the committing whereof, the members of the body do, together with the faculties of the soul, concur. Such sins as these are infinite. Psal. 40. 12. Innumerable troubles have compassed me, my sins have taken such hold upon me, that I am not able to look up: yea, they are more in number then the hairs of mine head.

Actual sin, is of omission or commission: Again, both these are in words or deeds.

In the sin of commission, observe these two points. The degrees in committing a sin, and the differences of sins committed.

The degrees, are in number four. James 1. 14, 15. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death.

The first degree, is temptation, whereby man is allured to sin. This doth Satan by offering to the mind that which is evil. John. 13.2. The devil had now put into the heart of Judas Iscariot Simon's son to betray him. Act. 5.3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? &c. 1. Chr. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. This also is effected upon occasion of some external object, which the senses perceive. Job 31.1. I have made a covenant with mine eyes, why then should I look upon a maid?

Tentation hath two parts: abstraction, and inescation.

Abstraction, is the first cogitation of committing sin; whereby the mind is withdrawn from God's service, to the which it should be always ready pressed. Luk. 10.27. Thou shalt love the Lord thy God with all thy heart, and all thy soul, with all thy thought.

Inescation, is that whereby an evil thought conceived, and for a time retained in the mind by delighting the will and affections, doth as it were, lay a bait for them to draw them to consent.

The second degree, is conception, which is nothing else but a consent and resolution to commit sin. Psal. 7. 14. He shall travail with wickedness, he hath conceived mischief, but he shall bring forth a lie.

The third degree, is the birth of sin, namely, the committing of sin, by the assistance both of the faculties of the soul, and the powers of the body.

The fourth degree, is perfection, when sin being by custom perfect, and, as it were ripe, the sinner reapeth death, that is, damnation.

This appeareth in the example of Pharaoh: wherefore custom in any sin is fearful.

Sin actually committed, hath five differences.

First, to consent with an offender, and not actually to commit sin. Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but reprove them rather. This is done three manner of ways.

• I. When as a man in judgment somewhat alloweth the sin of another. Numb. 20.6,10. Moses and Aaron gathered the congregation together before the rock, and Moses said unto them, Hear now ye rebels: shall we bring you water out of the rock? verse. 12. The Lord spake to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the children of Israel into the land which I have given them.
• II. When the heart approveth in affection and consent. Hither may we refer both the Ministers and the Magistrates concealing and winking at offenses. 1. Sam. 2. 23. Eli said, Why do ye such things? for of all this people I hear evil of you. Do no more my sons, &c. Now that Eli's will agreeth with his sons sins, it is manifest, verse. 29. Thou honourest thy children above me.
• III. Indeed, by counsel, presence, enticement. Rom. 1. 31. They do not only do the same, but also favor them that do them. Mark. 6.25, 26. She said unto her mother, What shall I ask: and she said, John Baptists head, &c. Act. 22. 20. When the blood of thy Martyr Stephen was shed, I also stood by, and consented unto his death, and kept the clothes of them that slue him.

The second difference, is to sin ignorantly, as when a man doth not expressly and distinctly know whether that which he doth, be a sin or not, or if he knew it, did not acknowledge and mark it. 1. Tim. 1.23. I before was a blasphemer, and a persecutor, and an oppressor: but I was received to mercy, for I did it ignorantly through unbelief. Nomb. 35.22, 23, 24. If he pushed him unadvisedly and not of hatred, or cast upon him anything without laying of wait, or any stone (whereby he might be slain) and saw him not, or caused it to fall upon him, and he die, and was not his enemy, neither sought him any harm: then the congregation shall judge between the slayer and the avenger of blood, according to these laws. 1. Cor. 4 4. I know nothing by myself, yet am I not thereby justified. Psal. 19:13. Cleanse me from my secret sins.

The third difference, is to sin upon knowledge, but of infirmity, as when a man fearing some imminent danger, or amazed at the horror of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace. Such was Peters fall, arising from the overmuch rashness of the mind, mingled with some fear.

Thus all men offend, when the flesh, and inordinate desires so overrule the will and every good endeavor, that they provoke man to that, which he from his heart detesteth. Rom. 7.19. I do not the thing which I would, but the evil which I would not, that do I.

The fourth difference, is presumptuous sinning upon knowledge. Psal. 19. 13. Keep thy servant from presumptuous sins: let them not reign over me. Hitherto belongeth, I. every sin committed with an high hand, that is, in some contempt of God. Numb. 15.30. The person that doth presumptuously, &c. shall be cut off from amongst his people: because he hath despised the word of the Lord, and and hath broken his commandment. II. Presumption of God's mercy in doing evil. Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Rom. 2.4. Despisest thou the riches of his bountifulness, &c. not knowing that the bountifulness of God leadeth thee to repentance, &c.

The fifth difference, is to sin upon knowledge and set malice against God, and to this is the sin against the holy Ghost referred.

CHAP. 14. Of the punishment of sin.

HItherto we have entreated of sin, wherewithal all mankind is infected: in the next place succeedeth the punishment of sin, which is threefold. The first is in this life, and that diverse ways. The first concerneth the body, either in the provision with trouble for the things of this life, Gen. 3. 17. or a proneness to disease, Matth. 9.2. Son be of good comfort, thy sins be forgiven thee. John. 5. 14. Behold, thou art made whole, sin no more, least a worse thing fall upon thee. Deut. 28.21,22. The Lord shall make the pestilence cleave unto thee, until he hath consumed thee from the land, &c. Or shame of nakedness, Gen. 3.7. Or in women's pains in childbirth. Gen. 3. 16. Unto the woman he said, I will greatly increase thy sorrows, and conceptions: in sorrow shalt thou bring forth children.

II. The soul is punished with trembling of conscience, care, trouble, hardness of heart, and madness. Deut. 28.28. The Lord shall smite thee with madness, and with blindness, and with astonying of heart.

III. The whole man is punished, 1. with fearful subjection to the regiment of Satan. Col. 1.13. Which freed us from the power of darkness, and translated us into the kingdom of his beloved Son. Heb. 2. 14. He also himself took part with them, that he might destroy through death, him that had power of death, that is, the devil. 2. A separation from the fellowship of God, and trembling at his presence. Eph. 4. 18. Having their cogitation darkened, and being strangers from the life of God. Gen. 3. 10. I heard thy voice in the garden, and was afraid, because I was naked, therefore I hid myself. 3. Upon a man's goods, diverse calamities and damages. Deut. 28.29. Thou shalt ever be oppessed with wrong, and be pouled, and no man shall succor thee, &c. to the ende of the chapter. To this place may be referred distinction of Lordships: and of this cometh a care to enlarge them, and bargaining with all manner of civil seruitudes. 4. The loss of that Lordly authority, which man had over all creatures; also their vanity, which is not only a weakening, but also a corrupting of that excellency of the virtues and powers which God at the first put into them. Rom. 8.20, 21. The creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope, &c. 5. In a man's name, infamy and ignominy sometimes after his death. Ierem. 24.9.

The second, is at the last gasp, namely death, or a change like unto death, Rom. 6.23. The wages of sin is death.

The third is, after this life, even eternal destruction from God's presence, and his exceeding glory. 2. Thess. 1.9. Who shall be punished with everlasting perdition, from the presence of God, and the glory of his power.

CHAP. 15. Of Election, and of Jesus Christ the foundation thereof.

PRedestination hath two parts: Election, and Reprobation. 1. Thess. 5.9. God hath not appointed us to wrath, but to obtain salvation by the means of our Lord Jesus Christ.

Election, is God's decree, whereby on his own free will, he hath ordained certain men to salvation, to the praise of the glory of his grace. Eph. 1.4, 5, 6. He hath chosen us in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glory of his grace.

This decree, is that book of life, wherein are written the names of the Elect. Revel. 20.12. Another book was opened, which is the book of life, and the dead were judged of those things, that were written in the books, according to their works. 2. Tim. 2.19. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his.

The execution of this decree, is an action, by which God, evē as he purposed with himself, worketh all those things, which he decreed for the salvation of the Elect. For they whom God elected to this ende, that they should inherit eternal life, were also elected to those subordinate means, whereby, as by steppes, they might attain this end, and without which, it were impossible to obtain it. Rom. 8. 29, 30. Those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the first borne amongst many brethren: Moreover, whom he predestinate, them he called, whom he called, them • ee justified, and whom he justified, them also he glorified.

There appertain three things to the execution of this decree. First, the foundation. Secondly, the means. Thirdly, the degrees.

The foundation is Christ Jesus, called of his father from all eternity, to perform the office of the Mediator, that in him, all those which should be saved, might be chosen. Heb. 5.5. Christ took not to himself this honor, to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him &c. Esa. 42.1. Behold my servant: I will stay upon him, mine elect, in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgment to the Gentiles. Eph. 1.4. He hath chosen us in him, meaning Christ.

Question. Howe can Christ be subordinate unto God's election, seeing he together with the Father decreed all things? Answ. Christ as he is Mediator, is not subordinate to the very decree it self of election, but to the execution thereof only. 1. Pet. 1.20. Christ was ordained before the foundation of the world. Augustine in his book of the Predestinaiion of the Saints, chap. 5. Christ was Predestinate that he might be our head.

In Christ we must especially observe two things, his incarnatiō, & his Office.

To the working of his Incarnation, concur: First, both his Natures. Secondly, their Union. Thirdly, their distinction.

Christ's first Nature, is the Godhead, in as much as it belongeth to the Son, whereby he is God. Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. John. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.

It was requisite for the Mediator to be God; 1. That he might the better sustain that great misery, wherewith mankind was overwhelmed; the greatness whereof, these four things declare: I. The grievousness of sin, wherewith God's majesty was infinitely offended. II. God's infinite anger against this sin. III. The fearful power of death. IV. The devils tyranny who is prince of this world. 2. That he might make his human nature both of plētifull merit, and also of sufficient efficacy, for the work of man's redemption. 3. That he might instill into all the elect eternal life, and holiness. Esa. 43.12. I am the Lord, & there is none besides me a Savior, I have declared, and I have saved, and I have shown, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God.

I say, the Godhead, in as much as it is the Godhead of the Son, is Christ's divine Nature: not as it is the Godhead of the Father, or the holy Ghost, for it is the office of the Son, to have the administration of every outward action of the Trinity, from the Father to the holy Ghost. 1. Cor. 6.8. And he being by nature the Son of the father, bestowet • this privilege on those that believe, that they are the Sons of God by adoption. John. 1.12. As many as received him, to them he gave to be the sons of God.

If either the Father or the holy Ghost, should have been incarnate, the title of Son should have been given to one of them, who was not the Son by eternal generation; and so there should be moe sons then one.

Christ's other nature, is his humanity, whereby he, the Mediator, is very mā • 1. Tim. 2.5. One God, & one Mediator between God & man, the man Christ Ie •• s.

It was necessary that Christ should be man. First, that God might be pacified in that nature, wherein he was offended. Secondly, that he might undergo punishment due to sin, the which the Godhead could not, being void and free from all passion.

Furthermore, Christ, as he is man, is like unto us in all things, sin only excepted. Heb. 2.17. In all things it became him to be made like unto his brethren. 1. Cor. 13.4.

Christ therefore is a perfect man, consisting of an essential and true soul & body, whereunto are joined such faculties and properties, as are essential unto both. In his soul, is understanding, memory, will, and such like: in his body, length, breadth, and thickness: yea, it is comprehended in one only place, visible, subject to feeling, neither is there anything wanting in him, which may either adorn or make for the being of man's nature.

Again, Christ in his humanity, was subject to the infirmities of man's nature, which are these: I. to be tempted. Matth. 4.1. Jesus was carried by the spirit into the desert, to be tempted of the Devil. II. To fear. Heb. 5.7. Who in the days of his flesh did offer up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared. III. To be angry. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardness of their hearts, and said unto the man, Stretch forth thine hand. IV. Forgetfulness of his office imposed upon him, by reason of the agony astonishing his senses. Matth. 26.39. He went a little further, and fell on his face, and prayed, saying, O Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt.

We must hold these things concerning Christ's infiniteness; I. They were such qualities, as did only affect his human nature, and not at all constitute the same: and therefore might be left of Christ. II. They were such as were common to all men; as to thirst, to be weary, and to die: and not personal, as are agues, consumptions, the leprosy, blindness, &c. III. He was subject to these infirmities, not by necessity of his human nature, but by his freewill & pleasure, pitying mankind: therefore in him, such infirmities were not the punishment of his own sin, as they are in us, but rather part of that his humiliation which he did willingly undergo for our sakes.

CHAP. 16. Of the Union of the two natures in Christ.

NOwe followeth the Union of the two natures in Christ, which especially concerneth his Mediation, for by it his humanity did suffer death upon the cross in such sort, as he could neither be overcome, nor perpetually overwhelmed by it. Three things belong to this uniting of Natures.

• I. Conception, by which his human nature was by the wonderful power and operation of God, both immediately, that is, without man's help, and miraculously framed of the substance of the Virgin Marie. Luke 1.35. The holy Ghost shall come upon thee, & the power of the most high shall overshadow thee.

  The holy Ghost cannot be said to be the father of Christ, because he did minister no matter to the making of the humanity, but did only fashion and frame it of the substance of the Virgin Marie.

• II. Sanctification, whereby the same human nature was purified, that is, altogether severed by the power of the holy ghost, from the least stain of sin, to the end that it might be holy & be made fit to die for others. Luk. 1.35. That holy thing which shall be borne of thee shall be called the Son of God. 1. Pet. 3.18. Christ hath once suffered for sins, the just for the unjust. 1. Pet. 2.22. Who did not sin, neither was there guile found in his mouth.
• III. Assumption, whereby the Word, that is, the second person in Trinity, took upon him flesh, and the seed of Abraham, namely that his human Nature, to the end that it being destitute of a proper and personal subsistēce, might in the person of the Word obtain it: subsisting, and, as it were, being supported of the Word forever. John 1.14. That Word was made flesh. Heb. 2.16. He took not upon him the nature of Angels, but the seed of Abraham.

In the assumption, we have three things to consider: I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son is perfect and actually subsisting in it self: the other not. II. The manner of union. The person of the Son did by assuming the human Nature, create it, & by creating, assume it. III. The product of the Vniō. Whole Christ, God and man, was not made a new person of the two natures, as of partes compounding a new thing; but remained still the same person. Now whereas the ancient Fathers termed Christ a compound person, we must understand them not properly, but by proportion. For as the parts are united in the whole, so these two natures do concur together in one person, which is the Son of God.

By this we may see, that Christ is one only Son of God, not two: yet in two respects is he one. As he is the eternal Word, he is by nature the Son of the Father. As he is man, the same Son also, yet not by nature or by adoption, but only by personal union. Luk. 1.35. Matth. 3.17. This is my beloved Son, &c.

The phrase in Scripture agreeing to this Union, is the communion of properties, concerning which, observe two rules.

• I. Of those things, which are spoken or attributed to Christ, some are only understood of his divine nature. As that John. 8.58. Before Abraham was, I am. And that Coloss. 1.15. Who is the image of the invisible God, the first borne of every creature. Some again agree only to his humanity, as borne, suffered, dead, buried, &c. Luk. 2.52. And Jesus increased in wisdom and stature, and in favor with God and man. Lastly, other things are understood, only of both natures united together. As Matth. 17.5. This is my beloved Son, in whom only I am well pleased, hear him. Eph. 1.22. He hath made subject all things under his feet, and hath appointed him over all things to be the head to the Church.
• II. Some things are spoken of Christ, as he is God, which must be interpreted according to his human nature. Act. 20.28. To feed the Church of God, that is, Christ, which he (according to his manhood) hath purchased with his own blood. 1. Cor. 2.8. If they had known this, they would never have crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which only are understood of his divine nature. John. 3.13. No man ascended up to heaven, but he that hath descended from heaven, the son of man which is in heaven. This is spoken of his manhood, whereas we must understand, that only his Deity came down from heaven. John. 6.62. What if ye should see the son of man, (viz. Christ's human nature) ascend up, where he (viz. his Deity) was before.

Lastly, by reason of this Union, Christ, as he is man, is exalted above every name: yea, he is adored, and hath such a great (though not infinite) measure of gifts, as far surpass the gifts of all Saints and Angels. Eph. 1.21. And set him at his right hand in heavenly places ••• re above all principality, and power, and might, and domination, and every name that is named, not in this world only, but in that also that is to come. Heb. 1.6. When he bringeth his first begotten Son into the world, he saith, And let all the Angels of God worship him. Col. 2.3. In whom all the treasures of wisdom and knowledge are hidden. Phil. 2.9, 10. Therefore god exalted him on hie, & gave him a name above all names, that at the name of Jesus every knee should bow (namely, worship, and be subject to him) both of things in heaven, and things in earth, and things under the earth.

CHAP. 17. Of the distinction of both Natures.

THe distinction of both Natures, is that, whereby they, with their properties and effects, remain, without composition, mingling, or conversion, distinct. John. 10.17,18. Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but: I lay it down of myself. I have power to lay it down, and have power to take it again. John. 13.31, 32. Now is the Son of man glorified, & God is glorified in him. If God be glorified in him, God shall also glorify him in himself. Here we may observe, that there is one will in Christ, as God: another, as man. Matth. 26.39. Not as I will but as thou wilt. This also approveth that sentence of the Chalcedon Creed. We confess, that one and the same Christ Jesus, both Son, Lord, only begot̄, is known and preached to be in two natures without confusion, mutation, distinction, or separation.

Lastly, hereby it is manifest, that Christ, when he became that which he was not (namely man) continued still that which he was (very God.)

CHAP. 18. Of Christ's Natiuitie and Office.

THus much concerning Christ's incarnation, the clear declaration thereof was by his nativity.

The nativity of Christ, is that whereby Mary a Virgin, did after the course of nature, and the custom of women, bring forth Christ that Word of the father, and the Son of David: so that those are much deceived, which are of opinion that Christ, after a miraculous manner, came into the world, the womb of the Virgin being shut. Luk. 2.23. Every man child which first openeth the womb, shall be called holy to the Lord. The which place of scripture is applied to Mary & our Savior Christ. Hence is it, that the Virgin Marie is said ( 〈 in non-Latin alphabet 〉 ) to bring forth god albeit she is not any way mother of the Godhead. For Christ as he is God, is without mother, and as man, without Father.

It is convenient to be thought; that Mary continued a Virgin until her dying day, albeit we make not this opinion any article of our belief. I. Christ being now to depart the world, committed his mother to the tuition and custody of his disciple John, which it is like he would not have done, if she had had any children, by whom, as custom was, she might have been provided for. John. 19. 26. II. It is likely that she who was with child by the holy Ghost, would not after know any man. III. It is agreed of by the Church in all ages.

Christ being now borne, was circumcised the eight day, that he might fulfill all the righteousness of the law: and b ••• g thirty years of age, he was baptized, that he being publicly and solemnly invested into the office of his Mediatorship, might take upon him the guilt of our sins. He was both circumcised and baptized, that we might learn: I. That the whole efficacy of the Sacraments, depend alone and wholly upon him. II. That he was Mediator of mankind, both before and after the Law, as also under grace. III. That he is the knot and bond of both covenants.

His Office followeth, to the perfect accomplishing whereof, he was anointed of his Father, that is, he was sufficiently furnished both with gifts and authority. Hebr. 1.9. Therefore God, even thy God anointed thee with the oil of gladness above thy fellows. Esa. 61.1. The Spirit of the Lord was upon me, therefore be anointed me. John. 3.34. God giveth him not the Spirit by measure.

If any man enforce this as a reason, that Christ could not perform the Office of a Mediator, being not the mean or middle betwixt God and man, but the party offended, & so one of the extremes: we must know that Christ is two ways said to be the middle or mean. I. Betwixt God and all men: for being both God and man, he doth participate with both extremes. II. Betwixt God and the faithful only: first, according to his humanity, whereby he received the Spirit without measure. Secondly, according to his divine nature, namely, as he is the Word. Now the Word is middle, betwixt the Father and the faithful: I. In regard of order, because the Word was begotten of the Father, and by it we have access unto the Father. This subordination, which is of the Son to the Father, is not in the divine essence, severally and distinctly considered, but in the relation or manner of having the essence. And after this manner those things which are subordinate, cannot be unequal, if they have one and the same singular essence. II. In regard of his office, the which, being imposed on him by his Father, he did willingly undergo, and of his own accord.

Christ doth exercise this office according to both natures united in one person, and according to each nature distinct one from the other. For in reconciling God and man together, the flesh performeth some things distinctly, and the Word other things distinctly. Again, some other things are done not by the Word or flesh alone, but by both together.

This office is so appropriate to Christ, that neither in whole, or in part, can it be translated to any other. Hebr. 7.24. This man because he endureth forever, hath an everlasting priesthood, or a priesthood that cannot pass from one to another.

Therefore Christ, as he is God, hath under him, Emperors, Kings, Princes to be his Vicegerents; who therefore are called God's. Psal. 82.1. But as he is Mediator, that is, a Priest, a Prophet, & King of the Church, he hath no Vicegerent, Vicar, or Lieuetenant, who, in his either Kingly or Priestly office, in both, or but one, can be in his stead.

Christ's office is threefold, Priestly, Prophetical, Regal, Psal. 110.1,2,3,4. Isaiah 42.1.

Christ's Priesthood, is an office of his, whereby he performed all those things to God, whereby is obtained eternal life. Heb. 5.9. And being consecrate, was made the author of eternal salvation, unto all them that obey him: and is called of God an high Priest forever after the order of Melchizedek. Chap. 7. 24,25. This man because he endureth forever, hath an everlasting Priesthood, wherefore he is able also perfectly to save all them that come unto God by him.

His Priesthood, consisteth of two parts. Satisfaction, and Intercession.

Satisfaction, is that, whereby Christ is a full propitiation to his Father for the Elect. Job. 23.23. If there be a messenger with him, or an interpreter, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, and will say, Deliver him that he go not down into the pit, for I have found a reconciliation. Rom. 3.24. And are iustisied freely by his grace, through the redemption that is in Christ Jesus. v. 25. Whome God hath set forth to be a reconciliation thorough faith in his blood. 1. John. 2. 2. He is a propitiation for our sins.

Christ satisfied God's anger for man's offense, according to his humanity, by performing perfect obedience to the will of God, according to his Deity, by ministering such especial dignity to his perfect obedience, as was both full of merit and efficacy before God, for the salvation of the Elect. John. 17.19. For their sakes sanctify I myself, that they also may be sanctified through the truth. Act. 20.28. To feed the flock of God, which he hath purchased with his own blood. 2. Cor. 5.19. God was in Christ, and reconciled the world to himself, not imputing their sins unto them.

Satisfaction, comprehendeth his passion, and fulfilling the Law.

His passion, is the first part of satisfaction, by which, he having undergone the punishment of sin, satisfied God's justice, and appeased his anger for the sins of the faithful. His passion was on this manner.

Somewhat before his death, partly fear arising from the sense of God's wrath imminent upon him, partly grief possessing, as it were, each part of him, so disturbed his sacred mind, that inwardly for a while it stroke into him a strange kind of astonishment, or rather oblivion of his duty imposed upon him: and outwardly made him pray unto his Father (if he would) to remove that cup from him, the which he did express with no small cry, many tears, and a bloody sweat, trickling from his body unto the ground. But when he came again unto himself, he freely yielded himself unto his Father to satisfy upon the cross for the transgression of man. After this his agony was overpassed, by Judas his treachery Christ is apprehended, and first he is brought to Annas, after to Caiaphas, where Peter denieth him: from Caiaphas is he lead bound to Pilate, Pilate posteth him over to Herod, he transposteth him back again to Pilate, who acknowledgeth his innocence, and yet condemneth him as an offender. This innocent thus condemned, is pitifully scourged, crowned with thorns, scoffed, spitted at, spitefully adjudged to the death of the cross; on which his hands and feet are fastened with nails. Here stayed not his passions, but after all these, he became accursed to God the Father, that is, God poured upon him, being thus innocent, such a sea of his wrath, as was equivalent to the sins of the whole world. He now being under this curse, through the sense and feeling of this strange terror, complaineth to his Father, that he is forsaken: who notwithstanding, encountering then with Satan and his Angels, did utterly vanquish and overcome them. When this was ended, his heart was pierced with a spear, till the blood gushed out from his sides, and he gave up the ghost: and commended his spirit to his Fathers protection, the which immediately went into Paradise. His body, whereof not one bone was broken, was buried, and three days was ignominiously captivated of death.

In this description of Christ's passion, we may note five circumstances especially.

• I. His Agony, namely, a vehement anguish, arising upon the conflict of two contrary desires in him: The first, was to be obedient to his Father. The second, to avoid the horror of death. Luk. 22.44. Being in an agony, be prayed more earnestly, and his sweat was like drops of blood, trickling down to the ground. Hebr. 5.7. In the days of his flesh did offer up prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared.

• II. His Sacrifice, which is an action of Christ's, offering himself to God the Father, as a ransom for the sins of the Elect. Hebr. 9.26. Now in the ende of the world hath he appeared once to put away sin, by the sacrifice of himself.

  In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, even by the offering of Jesus Christ once made.

  The Altar also was Christ, as he was God. Heb. 13.10. We have an Altar, whereof they have no authority to eat which serve in the Tabernacle. Hebr. 9.14. How much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? Hence it is that Christ is said to sanctify himself, as he is man, John. 17.19. For their sakes sanctifi • I myself. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17.

  Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest forever after the order of Melchizedek. 1. Tim. 2.5,6. One Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all men, to be a testimony in due time.

• III. God the fathers acceptation of that his sacrifice in which he was well pleased. For, had it been that God had not allowed of it, Christ's suffering had been in vain. Matth. 3.17. This is my beloved Son, in whom I am well pleased. Eph. 5.1. Even as Christ loved us and gave himself for us to be an offering and a sacrifice of a sweet smelling savor to God.
• IV. Imputation of man's sin to Christ, whereby his Father accounted him as a transgressor, having translated the burden of man's sins to his shoulders. Isaiah 53. 4. He hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled: But he was wounded for our transgressions, he was broken for our iniquities, &c. and v. 12. He was counted with the transgressors, and he bare the sins of many. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.
• V. His wonderful humiliation, consisting of two parts: I. In that he made himself of small or no reputation in respect of his Deity. Philip. 2.7,8. He made himself of no reputation, &c. he humbled himself, and became obedient unto the death, even the death of the cross.

We may not think, that this debasing of Christ came, because his divine nature was either wasted or weakened, but because his Deity did, as it were, lay aside, and conceal his power and majesty for a season. And as Irenaeus saith, The Word rested, that the human nature might be crucified, and dead.

II. In that he became execrable, which is, by the law accursed for us. Gal. 3.10. Cursed is everyone that remaineth not in all things written in the book of the Law to do them.

This accursedness, is either inward or outward.

Inward is the sense of God's fearful anger upon the cross. Revel. 19. 15. He it is that treadeth the winepress of the fierceness and wrath of Almighty God. Isaiah 53.5. He is grieved for our transgressions, the chastisement of our peace was upon him, and with his stripes we were healed. This appeared by those drops of blood, which issued from him, by his cryings to his Father upon the cross, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.

His outward accursednes, standeth in three degrees. I. Death upon the cross, which was not imaginary, but true, because blood and water issued frō his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coat which inuesteth the heart called Pericardion, was pierced. As Columbus observeth in his Anatomy, 7. book. John. 19 • 4.

His death was necessary, that he might confirm to us the Testament, or Covenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the New Testament, that through death, &c. they which were called, might receive the promise of eternal inheritance: for where a testament is there must be the death of him that made the testament, &c. ver. 17.

II. Burial, to ratify the certainty of his death.

III. Descension into hell, which we must not understand that he went locally into the place of the damned, but that for the time of his abode in the grave he was under the ignominious dominion of death. Act. 2.24. Whome God hath raised up and loosed the sorrows of death; because it was impossible that he should be holden of it. Ephes. 4.9. In that he ascended, what was it but that he also he descended first into the lowest part of the earth?

It was necessary that Christ should be captivated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victory!

Thus we have heard of Christ's marvelous passion, whereby he hath abolished both the first and second death, due unto us for our sins, the which (as we may further observe) is a perfect ransom for the sins of all and everyone of the Elect. 1. Tim. 2.6. Who gave himself a ransom for all men. For it was more, that Christ the only begotten Son of God, yea, God himself for a small while should bear the curse of the Law, then if the whole world should have suffered eternal punishment.

This also is worthy our meditation, that then a man is well grounded in the doctrine of Christ's passion, when his heart ceaseth to sin, & is pricked with the grief of those sins, whereby, as with spears he pierced the side of the immaculate lamb of God. 1. John. 3.6. Who so sinneth, neither hath seen him, nor known him. Zach. 12.10. And they shall look upon him, whom they have pierced, and they shall lament for him, as one lamenteth for his only son, and be sorry for him, as one is sorry for his first borne.

After Christ's passion, followeth the fulfilling of the Law, by which he satisfied God's justice in fulfilling the whole Law. Rom. 8. 3,4. God sent his own Son, that the righteousness of the Law might be fulfilled by us.

He fulfilled the Law, partly by the holiness of his human nature, and partly by obedience in the works of the Law. Rom. 8.2. The Law of the spirit of life, which is in Christ Jesus, hath freed me from the Law of sin, and of death. Matth. 3. 15. It becometh us to fulsill all righteousness, &c. John. 17.19.

Now succeedeth the second part of Christ's priesthood, namely, intercession, whereby Christ is an Advocate, and intreater of God the Father for the faithful. Rom. 8.34. Christ is at the right hand of God, and maketh request for us. Christ's intercession is directed immediately to God the Father. 1. John. 2.1. If any man sin, we have an Advocate with the Father, even Jesus Christ the just. Now as the Father is first of the Trinity in order, so if he be appeased, the Son and the holy Ghost are appeased also. For there is one and the same agreement and will of all the persons of the Trinity.

Christ maketh intercession according to both natures. First, according to his humanity, partly by appearing before his Father in heaven, partly by desiring the salvation of the Elect. Hebr. 9.24. Christ is entered into very heaven to appear now in the sight of God for us. and chap. 7. 25. He is able perfectly to save them that come to God by him, seeing he ever liveth to make intercession for them. Secondly, according to his Deity, partly by applying the merit of his death; partly by making request by his holy Spirit, in the hearts of the Elect, with sighs unspeakable. 1. Pet. 1.2. Elect according to the foreknowledge of the Father to the sanctification of the Spirit. Rom. 8. • 6. The Spirit helpeth our infirmities: for we know not what to pray as we ought, but the Spirit it self maketh request for us with sighs which cannot be expressed.

We are not therefore to imagine or surmise, that Christ prostrateth himself upon his knees before his Fathers throne for us, neither is it necessary, seeing his very presence before his father, hath in it the force of an humble petition.

The end of Christ's intercession is, that such as are justified by his merits, should by this means continue in the state of grace. Now Christ's intercession preserveth the elect in covering their continual slipps, infirmities, and imperfect actions, by an especial and continual application of his merits. That by this means man's person may remain just, and man's works acceptable to God. 1. John. 2.2. He is a reconciliation for our sins, and not for ours only, but for the sins of the whole world. 1. Pet. 2.5. Ye as lively stones, be made a spiritual house and holy Priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. Revel. 8.3,4. And another Angel came and stood before the altar, having a golden censer, and much odors was given unto him that he should offer with the prayers of all Saints upon the golden altar, which is before the throne, and t •• smoke of the odors with the prayers of the Saints, went up before God out of the Angels hand.

Thus far concerning Christ's priesthood; now follow his Prophetical and Regal offices.

His Prophetical office, is that, whereby he immediately from his Father, renealeth his word and all the means of salvation comprised in the same. John. 1.18. The Son, which is in the bosom of his father, he hath declared unto you. John. 8.26. Those things which I hear of my father, I speak to the world. Deut. 18.18. I will raise them up a Prophet, &c.

The word was first revealed, partly by visions, by dreams, by speech; partly by the instinct and motion of the holy ghost. Heb. 1.1. At sundry times, & in diverse manners, God spake in old time to our Fathers the Prophets: in these last days he hath spoken to us by his son. 2. Pet. 1.21. Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy ghost.

The like is done ordinarily only by the preaching of the word, where the holy ghost doth inwardly illuminate the understanding. Luk. 24.45. Then opened he their understanding, that they might understand the Scriptures. v. 21.15. I I will give you a month and wisdom, where against all your adversaries shall not be able to speak, nor resist. Act. 16.14. Whose heart the Lord opened that she attended on the things that Paul spake. For this cause, Christ is called the Doctor, Lawegiuer, and Counselor of his Church. Matth. 23.10. Be ye not called D • ctors, for one is your Doctor, Jesus Christ. I am. 4.12. There is one Lawgiuer which is able to save and to destroy. Esa. 9.6. He shall call his name Counselor, &c. Yea, he is the Apostle of our profession. Heb. 3.1. The Angel of the covenant. Malac. 3.1. And the Mediator of the new covenant. Heb. 9.15. Therefore the sovereign authority of expounding the Scripture, only belongs to Christ: and the Church hath only the ministry of judgment and interpretation committed unto her.

Christ's Regal office, is that, whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. and 110.31.2. The Lord said unto my Lord, sit t • ou on my right hand, till I make thine enemies thy footstool.

The execution of Christ's Regal office, comprehendeth his exaltation.

Christ's exaltation, is that, by which he, after his humiliation, was by little and little exalted to glory; and that in sundry respects according to both his natures.

The exaltation of his divine nature, is an apparent declaration of his divine properties in his human nature, without the least alteration thereof. Rom. 1. 4. Declared mightily to be the son of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both lord & Christ, whom ye have crucified.

The exaltation of his humanity, is the putting off from him his servile condition, and all infirmities, and the putting on of such habitual gifts; which albeit they are created and finite; yet they have so great and so marvelous perfection, as possibly can be ascribed to any creature. The gifts of his mind, are wisdom, knowledge, joy, and other unspeakable virtues of his body, immortality, strength, agility, brightness. Philip. 3.21. Who shall change our vile bodies, that it may be fashioned like unto his glorious body. Math. 17.2. He was trāsfigured before them, & his face did shine as the sun, and his clothes were as white as the light. Heb. 1.9. God even thy God hath anointed the with the oil of gladness above thy fellows. Eph. 1.20.22.

Christ's body, although it be thus glorified, yet is it still of a solid substance, compassed about, visible, palpable, and shall perpetually remain in some certain place. Luk. 24.39. Behold my hands, and my feet, it is even I, touch me, and see: a spirit hath no flesh and bones, as ye se me have.

There be three degrees of Christ's exaltation.

• I. His resurrection, wherein by his divine power he subdued death, and raised up himself to eternal life. 2. Cor. 13.4. Though he was crucified concerning his infirmity, yet liveth he through the power of God. Matth. 28.6. He is not here, for he is risen, as he said, Come see the place where the Lord was laid.

  The ende of Christ's resurrection, was to show that his satisfaction, by his passion and death, was fully absolute. For one only sin would have detai • ed the Mediator under the dominion of death, though he had fully satisfied for all the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vain: ye are yet in your sins. Rom. 4.25. Who was delivered to death for our sins, and is risen again for our justification.

• II. His ascension into heaven, which is a true, local, and visible translation of Christ's human nature from earth into the highest heaven of the blessed, by the virtue & power of his Deity. Act. 1.9. When he had spoken these things, while they beheld, he was taken up: for a cloud took him up out of their sight: and while they looked steadfastly towards heaven, as he went behold, two men stood by thē in white apparel: which also said, Ye men of Galilee, why stand ye gazing into heaven, this Jesus which is taken up from you into heaven, shall come as ye have seen him go into heaven. Eph. 4.10. He ascended far above all the heavens.

  The end of Christ's ascens • on was, that he might prepare a place for the faithful, give them the holy ghost, and their eternal glory. John. 14.2. In my fathers house are many mansions: if it were not so, I would have told you: I go to prepare a place for you. c. 16.7. If I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you.

• III. His sitting at the right hand of God the father, which metaphorically signifieth that Christ hath in the highest heavens actually all glory, power, & dominion. Heb. 1.3. By himself he hath purged our sins, and sitteth at the right hand of the majesty in the highest places. Psal. 110.1. The Lord said to my Lord, sit thou at my right hand, till I make thine enemies thy footstool. 1. Cor. 15.25. He must reign till he hath put all his enemies under his feet. Act. 7.55. He being full of the holy Ghost looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God. Mark. 20.22.

His regal office hath two parts. The first is, his regiment of the kingdom of heaven, part whereof is in heaven, part upon the earth, namely the congregation of the faithful.

In the government of his Church, he exerciseth two perogatives royal. The first is, to make laws. James 4.12. There is one Lawgiuer which is able to save and to destroy. The second is, to ordain his ministers. Eph. 4.11. He gave some to be Apostles, others Prophets, others Evangelists, some Pastors and teachers, &c. 1. Cor. 12.28. God hath ordained some in the Church, as first, Apostles, secondly Prophets, thirdly teachers, then them that do miracles, after that the gifts of healing, helpers, governors, diversity of tongues.

Christ's government of the Church, is either his collection of it out of the world or conservation being collected. Eph. 4.12. Psal. 10.

The second part of his Regal office, is the destruction of the kingdom of darkness. Col. 1.13. Who hath delivered us from the kingdom of darkness. Psal. 2.9. Thou shalt crus • them with a scepter of iron, and break them in pieces like a potters vessel. Luk. 19.27. Those mine enemies, that would not that I should reign over them, bring hither, and slay them before me.

The kingdom of darkness, is the whole company of Christ's enemies.

The prince of this kingdom, and of all the members thereof, is the devil. Eph. 2.2. Ye walked once according to the counsel of the world, and after the prince that ruleth in the air, enen the prince that now worketh in the children of disobedience. 2. Cor. 4.4. The God of this world hath blinded the eyes of the infidels. 2. Cor. 6.15. What concord hath Christ with Belial, or what part hath the believer with the infidel.

The members of this kingdom, and subjects to Satan, are his angels, and unbelievers, among whom, the principal members are Atheists, who say in their heart, there is no God. Psal. 14.1. And Magicians, who bargain with the devil, to accomplish their desires. 1. Sam. 28.7. Psal. 58.5. Idolators, who either ador • false God's, or the true God in an idol 1. Cor. 10.7.20. Turks and Jews are of this bunch; so are Heretiks, who are such as err with pertinancy in the foundation of religion. 2. Tim. 2. 18. Apostates, or reuolters from faith in Christ Jesus. Heb. 6.6. False Christ's, who b • are men in hand, they are true Christ's. Matth. 24.26. There were many such about the time of our Savior Christ his first coming, as Josephus witnesseth, book 20. of Jewish antiquities, the 11,12. & 14. chapters. Lastly, that Antichtist, who, as it is now apparent, can be none other but the Pope of Rome. 2. Thess. 2.3. Let no man deceive you by any means, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the son of perdition, which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God. Revel. 13.11. And I beheld another beast coming out of the earth, which had two horns like the Lamb, but he spake like the dragon: And he did all that the first beast could do before him, and he caused the earth, and them that dwell threin, to worship the beast, whose deadly wound was healed.

There were then, first, Antichrists at Rome, when the Bishops thereof would be entitled Universal, or supreme governors of the whole world, but then were they complete, when they, together with Ecclesiastical censure usurped civil authority.

After that Christ hath subdued all his enemies, these two things shall ensue: I. The surrendering over of his kingdom to God the Father, as concerning the regiment: for at that time shall cease both that civil regiment, and spiritual policy, consisting in word and spirit together. II. The subjection of Christ, only in regard of his humanity, the which then is, when the Son of God shall most fully manifest his majesty, which before was obscured by the flesh as a veil, so that the same flesh remaining both glorious & united to the Son of God, may by infinite degrees appear inferior.

We may not therefore imagine, that the subjection of Christ, consisteth in diminishing the glory of the humanity, but in manifesting most fully the majesty of the Word.

CHAP. 19. CONCERNING THE OVTWARD MEANES of executing the decree of election, and of the Decalogue.

AFter the foundation of Election, which hath hitherto been delivered, it followeth, that we should entreat of the outward means of the same.

The means are God's Covenant, and the seal thereof.

God's covenant, is his contract with man, concerning life eternal, upon certain conditions.

This covenant consisteth of two parts: God's promise to man, Mans promise to God.

God's promise to man, is that, whereby he bindeth himself to man to be his God, if he break not the condition.

Mans promise to God, is that, whereby he voweth his allegiance unto his Lo • d, and to perform the condition between them.

Again, there are two kinds of this covenant. The covenant of works, & the covenant of grace. Ierm. 31.3 • .42.43. Behold the days come, saith the Lord, that I will make a now cou • nant with the house of Israel, and with the house of Judah, not a • cording to the covenant I made with their fathers, when I tocke them • y the hand to bring them out of the land of Egypt; the which my covenant they brake; all • hough I was an husband to them, saith the Lord. But this shall be the covenant, that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.

The covenant of works, is God's covenant, made with condition of perfect obedience, and is expressed in the moral law.

The Moral Law, is that part of God's word, which commandeth perfect obedience unto man, as well • n his nature, as in his actions, and forbiddeth the contrary. Rom. 10.5. Moses thus describeth the righteousness which is of the Law, that the man, which doth these things, shall live thereby. 1. Tim. 1.5. The end of the commandment; is love out of a pure heart, and of a good conscience, and faith unfeigned. Luk. 16.27. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength. Rom. 7. We know that the law is spiritual.

The Law hath two parts. The Edict, commanding obedience, and the condition binding to obedience. The condition is eternal life to such as fulfill the law: but to transgressors, everlasting death.

The Decalogue or ten Commandments, is an abridgement of the whole Law, and the covenant of works. Exod. 34.27. And the Lord said unto Moses, Write thou these words, for after the tenor of these words, I have made a covenant with thee, and with Israel. And was there with the Lord forty days and forty nights, and did neither eat bread, nor drink water, and he wrote in the Tables the words of the covenant, even the ten Commandments. 1. King. 8.9. Nothing was in the Ark, save the two Tables of stone, which Moses had put there at Horeb, where the Lord made a covenant with the children of Israel, when he brought them out of the land of Egypt. Matth. 22.40. On these two commandments hangeth the whole Law and the Prophets.

The true interpretation of the Decalogue, must be according to these rules.

• I. In the negative, the affirmative must be understood: and in the affirmative, the negative.
• II. The negative bindeth at all times, and to all times: and the affirmative, bindeth at all times, but not to all times: and therefore negatives are of more force.
• III. Under one vice expressly forbidden, are comprehended all of that kind, yea, the least cause, occasion, or enticement thereto, is as well forbidden, as that 1. John. 3.15. Whosoever hateth his brother, is a manslayer. Matth. 5.21. to the ende. Evil thoughts are condemned, as well as evil actions.
• IV. The smallest sins are entitled with the same names, that that sin is, which is expressly forbidden in that commandment, to which they appertain. As in the former places, hatred is named murder, and to look after a woman with a lusting eye, is adultery.
• V. We must understand every commandment of the law so, as that we annex this condition: unless God command the contrary. For God being an absolute Lord, and so above the law, may command that which his law forbiddeth: so he commanded Isaac to be offered, the Egyptians to be spoiled, the brazen Serpent to be erected which was a figure of Christ, &c.

The Decalogue, is described in two Tables.

The sum of the first Table, is, that we love God with our mind, memory, affections, and all our strength. Matth. 22. 37. This is the first, (to wit, in nature and order) and great commandment, (namely, in excellency, and dignity.

CHAP. 20. Of the first commandment.

THe first table hath four commandments.

The first, teacheth us to have and choose the true God for our God. The words are these.

I am Jehovah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other God but me.

CHAP. 21. Of the second Commandment.

HItherto have we entreated of the first Commandment, teaching us to entertain in our hearts, and to make choice of one only God. The other three of the first Table, concern that holy profession, which we must make towards the same God. For first, it is necessary to make choice of the true God. Secondly, to make profession of the same God.

In the profession of God, we are to consider the parts thereof, and the time appointed for this profession.

The parts are two: The solemn worship of God, and the glorifying of him.

The second Commandment, describeth such holy and solemn worship, as is due unto God. The words of the Commandment are these:

Thou shalt make thee no graven image, neither any similitude of things which are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth: thou shalt not bow down to them, neither serve them, for I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate me, and show mercy unto thousands, upon them that love me and keep my Commandments.

CHAP. 22. Of the third commandment.

THe third commandment concerneth the glorifying of God in the affairs of our life, without the solemn service of God.

Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.

CHAP. 23. Of the fourth Commandment.

THe fourth Commandment concerneth the Sabbath: namely, that holy time consecrated to the worship and glorifying of God. The words are these: