A Body of Divinity

Because that by the testimony of two or three he might be brought to reverence now, that which he would not at the first admonition: And further, that way may be made to the public judgment of the Church, yea to the others, way before the Church, which under two testimonies at least cannot proceed further against him; for in the mouth of two or three witnesses every truth is confirmed, Matth. 18. 16.

Thus far of the private admonitions: What is the public?

That which is done by the whole Church, or the Minister assisted by the Congregation, 1 Tim. 5. 20. for if the second warning serve not, our Savior would have the offender presented to the Church, as to the highest Court, Matth. 18. 17. not of greatest personages, but of the most learned, and beautified with inward graces, whose presence he cannot choose but reverence: As in the book of Numbers, a wife suspected of adultery was brought unto the Priest in the house of God, that the reverence of the place and person might strike a fear in her heart, to cause her to confess the truth, Num. 5. 15, 16 wherein appeareth a further step and degree of God's singular love and affection.

But the bringing of him to open shame seemeth rather hurtful then profitable?

Not to the godly, to whom it is prepared as a sovereign medicine for his disease: For as a wealthy man being sick assembleth a whole College of Physicians to consult of his disease, and the best remedy thereof, so the whole Church in the like case, having Vrim and Thummim, that is, treasures of knowledge, should consult upon the recovery of the offender, who therefore hearing their admonition, is to be received notwithstanding his former obstinacy: but the hearts of the wicked by the warning are the more hardened, to their everlasting perdition.

Hitherto of the corrections which are in word, what are they in deed?

Suspension, Num. 12. 14. Exod. 33. 6, 7. and Examination, Matth. 18. 17. 1 Cor. 5.

What is Suspension?

A certain separation of him that will not amend by admonitions from some holy things in the Church: as 1. the use of Sacraments: 2. some offices in the Church.

What is Excommunication?

The casting of the stubborn sinner out of the Church, and delivering him unto Satan, who being thus disfranchised of all the liberties, and deprived of all the benefits, and common society of the Church, is separated, as it were, from that protection and mercy which may be looked for at the hands of God.

What is the end of this casting out?

It is twofold:

First, in regard of God's glory.

Secondly, in regard of men.

How in regard of God?

Because that his holy Name and Religion should not be evil spoken of, by suffering wicked & unclean persons, (as blasphemers, adulterers, &c.) in the Church, which should not be like unto a sty, but clean from all show of filthiness: for if in houses of good report, a proud person, detracter, or liar, (much less a drunkard, or filthy person) is not suffered, much less ought such a one to be in the Church, which is the house of the living God, lest the Gospel come to reproach through such: in that godless persons would thereby take occasion to open their mouths against the truth.

How in regard of men?

That likewise is twofold, either respecting the good of the person excommunicated, or of the rest of the Church?

What is the regard that concerneth the Church?

That they be not infected with his naughtiness, and that they may keep themselves from the like offense; for that if he remain in the Church, and be not punished,

First, either men would be provoked to commit the like sins: for the Apostle comparing a sinful man to leaven, 1 Cor. 5. 6. teacheth that a little leaven will sour the whole batch; so one wicked man will infect the whole Church. Or,

Secondly, the weak would take occasion thereby of falling away from the truth; and others yet without, would be holden from coming unto it.

What is the regard that concerneth him that is cast out?

That he being shamed, may be brought to repent, and turn unto the Lord, as the Apostle saith of the incestuous person, who should be cut off for the destruction of the flesh; that is, the natural corruption, and for saving of the spirit, that is, the man regenerate (1 Cor. 5. 5. 1 Tim. 1. 20.)

If the severity of this sentence be such as hath been declared: how then tendeth it to Reformation?

They that are thus censured are only delivered to Satan conditionally, if they repent not: so it is a means either to bring them to Christ, or send them to the devil: as a hand almost cut off, and hanging but by the skin, is in danger to be lost, unless some skillful Chirurgeon bind it up.

What is to be done to him if he repent?

He is to be received of the Church, whom as they loose in earth, our Savior Christ looseth in heaven; yet he is not by and by to be admitted to all privileges of the Church, but to be suspended for a time till the fruits of repentance may better appear: for if some in the law for a certain pollution in a lawful duty of burying the dead, were suspended from the Passover, Numb. 9. 6. much more in the Gospel for such obstinacy.

How many sorts of suspensions then are there?

Two: one going before excommunication, and the other following the same towards them that are penitent, both which were shadowed in the Levitical law in the case of Leprosy. For first, in the 13. of Levite. we find that upon suspicion of Leprosy a man was shut up for a time, not only from the worship of God, but also from all society of men: and how much more may it be lawful under the Gospel, to execute the censure of suspension af • er two admonitions upon a known offense; when it is set down in the 14 of Levite. That a man cleansed from his leprosy was brought home unto the campe, and placed in his tent, where he stayed for certain days, it being not lawful for him to come into the Tabernacle?

So much of the medicinal censures: what is the last censure of fearful revenge?

The curse unto death called by S. Paul Anathama Marenatha, 1 Cor. 16. 22. that is, accursed until the Lord come, or everlastingly; which is thought to have been executed upon Hymenaeus and Alexander by Paul (1 Tim. 1. 20.) and afterwards upon Julian by the Church then.

Against whom is this censure to proceed?

This everlasting curse, which is the most fearful thunderclap of God's judgment, is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures, and show th • ir incorrigibleness by their obstinate and malicious resisting all means graciously used to reclaim them: giving tokens even of that unpardonable sin against the Holy Ghost. Which fearful sin by how much the more difficult it is to be discerned and known, by so much the more care is this heavy doom to be used by the Church. Yet doubtless God doth sometimes give clear tokens thereof in bl • sphemous Apostates, such as Julian and others, who maliciously oppose, deride and persecute that truth of God which they have been enlightened in: And where God doth set such marks upon them, the Chu • ch of God may pronounce them to be such, and carry it self towards them accordingly.

What are the outward enemies that oppose against the Church of Christ?

Some do under the show of friendship, and some with profession of enmity.

Who are the open enemies?

Heathens, Jews, Turks, and all that make profession of profaneness by sitting down in the seat of scorners.

What enemies are they that make show of friendship?

Such are all those, that bearing the name of Christians do obstinately deny the faith whereby we are joined unto Christ, w ^ch are called Heretics; or that break the bond of charity, whereby we are tied in communion one to another, which are termed Schismatics, or else add tyranny to schism and heresy, as that great Antichrist, head of the general apostasy, which the Scriptures forewarned by name.

Where are we forewarned of the Apostasy?

Where the Apostle foretelleth that there shall be a general apostasy or falling away from the truth of the Gospel before the latter day.

Is it meant that the whole Church shall fall away from Christ?

No: it were impossible that a perfect head should be without a body.

Why is it then called general?

Because the Gospel having been universally preached throughout the world; from it, both whole Nations did fall, and the most part also even of those Nations that kept the profession of it, howbeit still there remained a Church, though there were no settled estate thereof.

Is it likely the Lord would bar so many Nations that lived under Antichrist, and that so long, from the means of salvation?

Why not, and that most justly; for if the whole world of the Gentiles were rejected, when the Church was only in Jury for some 1500 years; and seeing of the Jews ten Tribes were rejected, and the remainder, but a few, were of the Church: with great reason might the Lord reject those Nations and people for so many ages, seeing they rejected God's grace in falling away from the Gospel, which the Lord most graciously revealed unto them, rather then to their Fathers before them.

Is this apostasy necessarily laid upon the See of Rome?

Yes verily, as by the description may evidently appear.

What are the parts of this Apostasy?

The head and the body: for as Christ is the head of the Church which is his body; so Antichrist is the head of the Romish Church which is his body.

Who is that Antichrist?

He is one who under the color of being for Christ, and under title of his Vicegerent, exalteth himself above and against Christ, opposing himself against all his offices and ordinances both in Church and Common-wealth, bearing authority in the Church of God, ruling over that City with seven Hills, which did bear rule over Nations, and put our Lord to death; a Man of sin, a Harlot, a Mother of spiritual fornications to the Kings and people of the Nations, a child of perdition, a destroyer establishing himself by lying miracles and false wonders: all which marks together, do agree with none but the Pope of Rome.

How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us?

First he describeth what he is towards others, and then what he is in himself.

What is he towards others?

That is declared by two special titles, the Man of sin, and Son of perdition; declaring hereby not so much his own sin and perdition, which is exceeding great, as of those that receive his mark, whom he causeth to sin, and consequently to fall into perdition: as Jeroboam who is often branded with the mark of causing Israel to sin: and he is so much more detestable then he, by how much both his idolatry is more, and hath drawn more Kingdoms after him then Jeroboam did Tribes.

In what respect is he called the man of sin?

In that he causeth man to sin; and this the Pope doth in a high degree, justifying sin, not by oversight, but by Laws advisedly made, not only commanding some sins, which we are by our corrupt nature prone unto, as spiritual fornication, but also (to the great profanation of the holy name and profession of Christ) permitting and teaching for lawful such as even our corrupt nature (not wholly subverted through erroneous custom of sin) abhorreth: as incestuous marriages, and breaking of faith and league, equivocating, and the like, which profane men (by the very light of nature) do detest.

In what sense is he called the child of perdition?

Not as the unthrift mentioned in the Gospel, neither as Judas, who is passively called the Son of perdition; but actively, as it is other where expounded, where he is called the destroyer, Rev. 9. 11. because he destroyeth many: And that the Pope is such an one, some of his own Secretaries make it good, confessing that many who were well disposed persons before their entry into that Sea, became cursed and cruel beasts when once they were settled in the same, as if there were some pestilent poison in that seat infecting those that sit therein.

What learn you of this?

That the calling of the Pope is unlawful; for every office or calling which the Lord doth not bless, or wherein none occupying the place groweth in piety, is to be esteemed for an unlawful calling: for in a lawful calling some (at the least) are found in all ages profitable to the Church or Common-wealth.

What is the use of all this Doctrine?

That whosoever are partakers of the sins of Rome, are also under the same curse; and therefore such as have lived in Popery should examine ourselves if we have truly repented us of it, first, by the change of our understanding; as whether we have grown in the knowledge of the truth: And secondly, by the change of our affections, as whether we hate Popery, and love the truth unfeignedly, and so let everyone judge himself, that he be not judged, and that with harder judgment, Rom. 2. 4. according as God hath been the longer patient towards us.

What further?

That there can be no sound agreement betwixt Popery and the profession of the Gospel, no more then betwixt light and darkness, falsehood and truth, God and Belial, and therefore no reconciliation can be devised betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with them in their errors, unless we will bear them company in their destruction also.

Doth every error destroy the soul?

No verily: for as every wound killeth not a man, so every error depriveth not a man of salvation; but as the vital parts being wounded or infected, bring death, so those errors that destroy the fundamental points and heads of faith bring everlasting destruction, in which kind is Popery, which sundry ways overthroweth the principles and grounds of our holy faith, and therefore is termed an apostasy, or departing from the faith.

Is it then impossible for a Pope to be saved?

No; it is not impossible, his sin being not necessarily against the holy Ghost, to which only repentance is denied; for some (in likelhood) have entered into, and continued in that Sea ignorantly, and therefore may possibly find place to repentance. But if any be saved, it is a secret hidden with God: for concerning anything that appears by the end of any Pope, since he was lift up in the Emperors chair, and discovered to be the man of sin, there is no grounded hope given to persuade that any one of them is saved.

So much of Antichrist what he is towards others: what is he in himself?

That is set down in two points: first, in that (contrary to right, and by mere usurpation) he seateth himself in the Temple of God, as if he were Christ's Vicar, being indeed his enemy, both which the word Antichrist noteth.

Secondly, in that he is here expressly named an adversary, and one that is contrary to Christ.

Wherein is the Pope adversary unto Christ?

Every way, in life, and in office.

How in life?

In that Christ being most pure and holy, yea holiness it self, the Popes many of them are, and have been most filthy and abominable in blaspheming, conjuring, murthering, covetousness, whoring, and that incestuously and Sodomitically, and yet will they in their ordinary Titles be called holy; yea holiness it self, which is proper only to Christ.

How in Office?

First, in his Kingdom: Christ's Kingdom is without all outward show, or pomp: But the Popes Kingdom consisteth wholly in Pomp, and Shewes, as imitating his Predecessors the Emperors of Rome in his proud, stately, and lordly offices, princely train, and outrageous expenses in every sort.

Secondly, in his Priest-hood, in raising up another Sacrifice then Christ, another Priesthood then his, other Mediators then him.

Thirdly, in his Prophetical office, in that he teacheth clean contrary to him; Christ taught nothing but what he received of his Father: The Pope setteth out his own Canons and Decrees of councils, and in them he teacheth such Doctrine as overthroweth the main foundation of that which Christ taught.

What is the second effect?

That he is exceedingly lifted up against all that is called God.

How doth this agree to the Pope?

More fitly then to any other person; for Christ being very God abaseth himself unto the assuming of the nature of man; the Pope a vile man advanceth himself to the Throne of God: Christ being above all secular power, paid tribute, and was taxed and suffered himself to be crowned with a crown of Thorns, and bear his own Cross; but the Pope being under all secular power, exalteth himself above all secular powers, exacteth Tribute of Kings, setteth his foot on the neck of Emperors, carrieth a tripple Crown of gold, and is borne upon men's shoulders.

But he calleth himself the servant of servants.

Though he do, yet (by the confession of his own Canonists) he doth it but dissemblingly and in hypocrisy, which is double iniquity; for they say that he doth in humility only say so, not that he is indeed so as he saith.

What are the effects of this his pride?

They are two: First, he sitteth in the Church as God, for he bindeth the consciences of men by his decrees, which no Princes Law can do; for though men observe not such Laws, yet if they break them not of contempt, they are discharged, as if they did bear the penalty prescribed in them.

By this it seemeth that the Church of Rome is yet the Church of God, although corrupt, seeing it is said that he sitteth in the Temple of God.

No verily; but it is so said, first, because it beareth the name of the Church, for the Scriptures give the name to a thing according to that it hath been, as when Christ saith, The abomination of desolation shall stand in the holy place; he meaneth not that the Temple was then holy, which at that time, (being no figure nor shadow of Christ and his Church) was profaned, but that it had been holy; so we confess that there had been a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan.

Secondly, he is said to sit in the Temple of God, because he exerciseth his tyrannical rule in the Christian world, and is most busy in those parts where Christ had his Church, and the Gospel is professed, laboring in all places, either by himself or his wicked instruments, to overthrow or corrupt, poison or hinder the free course of the Gospel; so that in this regard he may be said to sit in the Temple of God, that is, to reign and tyrannize in the Church of God, though the City where he is be Sodom, and the Church whereof he is head, the Synagogue of Satan.

What is the other effect of his pride?

He boasteth himself that he is God, as the Popes flatterers in the Canon Law call him, Our Lord God the Pope: Neither doth his pride stay there, but also he challengeth to himself things proper to God, as the title of Holiness, also power to forgive sins, and to carry infinite souls to hell without check or controlment, and to make of nothing something; yea, to make the Scriptures to be no Scriptures, and no Scripture to be Scripture, at his pleasure, yea to make of the creature the Creator.

It should seem to be an impossible thing that men should be carried away from the faith of the Gospel by one so monstrous and directly opposite to Christ.

It might seem so indeed, if at once and at a sudden he had shown himself in such foul colors, and therefore by certain decrees of iniquity he raised himself to his height of wickedness, and did not at the first show himself in such a monstrous shape and likeness.

How doth that appear?

By the Apostle, who in the 2 Thess. 2. 3. unto 13. showeth of two courses the Devil held to bring this to pass; one secret and covert, before this man of sin was revealed: the other when he was revealed and set up in his Seat.

What were the ways of Antichrists coming before he was revealed?

Those several errors which were spread, partly in the Apostles time, and partly after their time, thereby to make a way for his coming; and in this respect this mystery of iniquity was begun to be wrought (as it were) under ground and secretly in the Apostles time.

How was this mystery of iniquity wrought in the Apostles time?

By many ambitious spirits, (as it were) petty Antichrists, which were desirous to be Lord's over the Church, and wicked Heretics, which then sowed many errors and heresies, as justification by works, worshipping of Angels, and which put Religion in meats, and condemned marriage, which were beginnings and grounds of Popery and Antichristianism, 3 John 9. Acts 5. 1. Gal. 1. 6, 7. & 2. 6. Col. 2. 18, 21. 1 Tim. 4. 3.

What gather you of this?

That those whom God hath freed from the bondage of Popery, should strive to free themselves from all the remanents thereof, lest if they cleave still to any of them, God in judgment bring the whole upon them again.

How shall Antichrists Kingdom be continued and advanced after that he is revealed?

By the power of Satan, in lying miracles and false wonders.

What difference is there betwixt Christ's miracles and theirs?

Very great every way: for Christ's miracles were true, whereas these are false and lying, and by legerdemaine; Christ's miracles were from God, but theirs, where there is any strange thing, and above the common reach of men, from the Devil; Christ's miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain show; Christ's miracles were to confirm the truth, but theirs to confirm falsehood.

What gather you of this?

That seeing the Popes Kingdom glorieth so much in wonders, it is most like that he is Antichrist, seeing the false Christ's and the false Prophets shall do great wonders to deceive (if it were possible) the very Elect, and that some of the false Prophets prophesies shall come to pass, we should not therefore believe the doctrine of Popery for their wonders sake, seeing the Lord thereby trieth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation who are appointed unto it. Moreover, whatsoever Miracles are not profitable to some good, neither tend to confirm a truth, they are false and lying; so that as the Lord left an evident difference between his Miracles and the enchantments of the Egyptians, so hath he left an evident difference between the Miracles of Christ and his Apostles, and those of the Romish Synagogue, Matth. 24. 24. Deut. 13. 12. Exod. 7. 12.

Are not miracles as necessary now, as they were in the time of the Apostles?

No verily; for the Doctrine of the Gospel being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and there we keeping the same Doctrine of Christ and his Apostles, must content ourselves with the confirmation which hath already been given.

What ariseth out of this?

That the Doctrine of Popery is a new Doctrine, which hath need to to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles.

What force shall the Miracles of Antichrist have?

Marvelous great, to bring many men to damnation, God in the just revenge of the contempt of the truth, sending a strong delusion among them.

Hither to we have heard Antichrist described by his effects and properties: now tell me here where is the place of his special residence?

That is the City of Rome.

How doth that appear?

First, because he that letted at the time when Paul wrote was the Emperor of Rome, who did then sit there, and must be dis-seated, (as the learned Papists themselves grant ere the Pope could enter upon it. Secondly, Rev. 17. 18. John called the City where he must sit, the Lady of the world; which at that time agreed only to Rome, being the Mother City of the world. Thirdly, it was that City which was seated upon seven hills, Rev. 17. 9. which by all ancient Records belongeth properly and only to Rome. As for the occasion of the Popes placing there, it came by the means of translating of the Seat of the Empire from Rome to Constantinople, from whence ensued also the parting of the Empire into two parts, by which division it being weakened, and after also sundered in affection, as well as in place, was the easier to be entered upon, and obtained by the Pope.

What do you further gather of that the Apostle saith, that he that letteth shall let?

That the Antichrist is not one particular man, as the Papists do fancy; for then by the like phrase he that letteth must be one particular man, where it cannot be that one man should live so many hundred years; as from Paul's time to the time of the translation of the Empire from Rome, much less until within two years and a half of the latter day, as they imagine the time of Antichrist: and therefore as by him that letteth is understood a succession of men, and not one only man; so in Dan. 7. 3. 17. the four beasts, and the four Kings, do not signify four particular men, but four governments, in everyone whereof there were sundry men that ruled: so that the argument of the Papists who upon the words [the man of sin] would prove that the Antichrist the Apostle speaketh of, is one singular man, is but vain, and hath no consequence in it.

But how can Antichrist be already come, seeing the Empire yet standeth?

The name of the Empire only remaineth, the thing is gone; for he hath neither the chief City, nor the Tribune, nor the Commandment of the people; and therefore he can be no let to the Antichrists coming, especially the Pope having gotten such an upper hand over him, as to cause him to wait at his gate barefoot, and to hold his stirrup.

What shall be the end of this Antichrist?

God shall confound him with the breath of his mouth, that is, with the preaching of his Word: which serveth for another argument to prove the Pope to be Antichrist: for whereas he had subdued Kingdoms and Empires under his feet, he hath been of late mightily suppressed by the Word preached, and not by outward force, as other Potentates use to be.

What learn you of this?

The marvelous power of God's Word to suppress whatsoever riseth against it: for if the mightiest cannot stand before it, much less the smallest: and therefore it is expressed by a mighty wind, Acts 2. 23. which carrieth all before it; and by fire, which consumeth all, and pierceth all: And it declareth a marvelous easy victory against the enemies, when it is said, that with the breath of his mouth he shall consume his enemies, 2 Cor. 10. 4, 5.

What else shall be the overthrow of Antichrist?

The glorious appearance of the Son of God in the latter day.

What gather you of this?

That before the last day he shall not be utterly consumed, whereof notwithstanding it followeth not that the head shall remain till then; for the Beast and the false Prophet shall be taken and cast into the fire before the latter day; but some shall retain a liking of him, and his errors, and superstitions even till the last day.

Hitherto of the head of this general Apostasy: what are the members of it?

They are first described by their end, even a number of people that shall perish, which accordeth with that name and property of the head, the Destroyer or Son of perdition, being truly verified in them in regard of the fearful end he shall bring them to.

What is the use of this?

That as no poison can take away the life of an elect: so small occasions carry away such as are appointed to destruction.

How otherwise are these members of Antichrist described?

By this, that they never loved the truth, although they understood and professed it.

How should a man love the truth?

For the truths sake, not for vain glory, filthy delight, or commodidities.

How appeareth it that men love the Word of God?

When they walk accordingly, and keep faith in a good Conscience, which some losing by their wicked life, lost also their Faith, that is, their Religion, 1 Tim. 1. 19.

How is it to be understood that God giveth men up to strong delusions?

Because God is a just Judge, which by them either punisheth or correcteth former sins, and especially the contempt of the Gospel; in which regard even amongst us now, some are cast into the sink of Popery, some into the Family of love; some become Arians, some Anabaptists, at which are (as it were) divers Gaoles and Dungeons, whereinto he throweth those that are cold and careless Professors of the Gospel.

What learn you by this?

That they that imagine God favorable unto them notwithstanding their sins, because their life, or goods, or honors are spared, are foully deceived; for when the Lord ceaseth to reprove any, or to strive with them, Rom. 1. 24, 26. then doth he give them up into vanity of their own minds to do their wicked wills, which is the greatest judgment, and very usual with God to do.

What is our duty in such cases?

To pray unto the Lord to keep us from all errors; but if for our trial and further hardening of others it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait whereby Satan seeketh to catch us.

What other cause is there of sending these errors?

That those may be damned which believe not the truth: for as God hath appointed them to damnation, so betwixt his counsel in rejecting them and the final effect of it, there must be sin to bring the effect justly upon them.

What reason is annexed for their just damnation?

Because they rest in unrighteousness, having their ears itching after errors, which they drink in, as the earth drinketh up water. So that albeit they be powerfully sent of God in his judgment, yet are they also greedily desired and affected of them.

Having spoken at large of the providence of God disposing of man in this world; it followeth to speak of his providence concerning mankind in the world to come.

How doth God then deal with men after this life?

He bringeth them all to judgment.

What is meant here by judgment?

The pronouncing or executing of the irrevocable sentence of absolution or condemnation.

How is that done?

Partly on every man in particular at the hour of his death, Heb. 9. 27. but fully and generally upon all men at the second coming of Christ, Acts 17. 31. The death of everyone severally goeth immediately before the particular judgment: the general resurrection of all goeth before the final judgment which shall be at the last day.

Must all men then die?

Yea all both good and bad, Psal. 49. 10. Eccl. 2. 16. save that unto some, namely such as shall be found alive at Christ's coming, a change shall be instead of death, as shall be shown.

Death being the punishment of sin, how cometh it to pass that the righteous die, to whom all sins are forgiven?

Death indeed came on all mankind by reason of sin, Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked: for howsoever unto both it be the enemy of nature, as the end of natural life, 1 Cor. 15. 26. Psal. 90. 3.

Yet 1. unto the godly it is a token of God's love, unto the wicked of his anger, Psal. 37. 37, 38. Job 18. 13, 14.

2. Unto the godly it is a rest from labor and misery, Apoc. 14. 13. the last enemy being now destroyed, 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils, Luke 12. 20.

3. Unto the godly it is the utter abolishing of sin and perfection of mortification, Rom. 6. 7. unto the wicked it is the conquest of sin and accomplishment of their spiritual captivity.

4. Unto the godly it is so far from being a separation from Christ, that even the body severed from the soul and rotting in the grave is yet united to Christ; and the soul freed from the body is with him in Paradise, Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favorable presence and fruition of God.

5. Unto the godly it is the beginning of heavenly glory; unto the wicked it is the entrance into hellish and endless torments, Luke 16. 22, 23.

How are men judged at the hour of death?

1. God at that instant pronounceth, and the conscience apprehendeth the sentence of blessing or cursing, Heb. 9. 27.

2. The soul of every man accordingly is (by the power of God and the ministry of Angels) immediately conveyed into that state of happiness or misery wherein it shall remain till the resurrection, and from thenceforth both body and soul forever, Luke 16. 22, 23, 26. Eccl. 11. 3.

What gather you of this?

That the doctrine of Purgatory and Prayer for the dead is vain, seeing it appeareth by the Word of God that the souls of those that die in God's favor are presently received into joy Isaiah 57. 2. John. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that die in their sins cast into endless torments; no means being left after death to procure remission of sins, Isaiah 22. 14. John 8. 24. Rom 6. 10.

What is the general and final judgment?

The great day of assize for the whole world, wherein all men's lives that ever have been, are, or shall be, being duly examined, everyone shall receive according to his works. In which judgment we are to consider,

1. The preparation to it.

2. The acting of it.

3. The execution of the sentence.

Wherein doth the preparation to the last judgment consist?

In five things.

1. In the foretokening of the time thereof, which though it be so sealed up in the treasury of God's counsel, that neither men nor Angels, nor yet our Savior himself as man in the days of his flesh had express notice thereof, (that from the uncertainty and suddenness of it we might be taught to be always in readiness for it) yet it hath pleased God to acquaint us with some signs whereby we may discern Christ's approaching, as men in the Spring time may discern Summer approaching by the shooting forth of the Fig tree.

What are the signs foretokening the last judgment?

They are certain notable changes in the world and Church, some further off, some nearer unto the coming of Christ; as

1. The publishing and receiving the Gospel throughout the world.

2. The Apostasy of most part of professors not loving the truth.

3. The revealing of Antichrist that Man of sin and Child of perdition, who under the title of Christ's Vicegerent opposeth himself to Christ in all his offices and ordinances both in Church and Commonwealth.

4. Common corruptions in manners joined with security, as in the days of Noah and Lot.

5. Wars and troubles in the world and Church.

6. False Christ's, attended with false Prophets, and armed with false miracles.

7. The calling of the Jews unto the faith of the Gospel.

8. And lastly, signs in Heaven, Earth, and all the Elements. As the darkening of the Sun, and Moon, &c. Yea, firing of the whole frame of Heaven, and Earth, with the sign of the Son of man, whereby his coming shall then be clearly apprehended by all men.

What is the second thing in the preparation?

The coming of Jesus Christ the Judge of the world, who in his human visible body (but yet with unspeakable glory) shall suddenly break forth like Lightning through the Heavens, riding on the clouds environed with a flame of fire, attended with all the host of the elect Angels; and especially with the voice and shout of an Archangel and the Trumpet of God, and so shall sit down in the royal throne of judgment.

What is the third thing?

The summoning and presenting of all both dead and living men, together with Devils, before the glorious throne of Christ the judge.

How shall all men both dead and living be summoned?

By the voice of Christ appeared by the ministry of Angels, and namely by the shout and Trumpet of the Archangel, whereto the Lord joining his divine power (as unto the word preached for the work of the first resurrection) shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed, and change the living, so that it shall be with them as if they had been a long time dead and were now raised to life again.

Shall there be no difference between the resurrection of the elect and reprobate?

Yes; for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth, and those so altered in quality, as then they shall be able to abide forever in that estate whereunto they shall be judged: yet

1. The elect shall be raised as members of the body of Christ by virtue derived from his resurrection: the reprobate, as Malefastors, shall be brought forth of the prison of the grave by virtue of the judiciary power of Christ, and of the curse of the law.

2. The elect shall come forth to everlasting life, which is called the resurrection of life: the reprobate to shame and perpetual contempt, called the resurrection of condemnation.

3. The bodies of the elect shall be spiritual, that is, glorious, powerful, nimble, impatible: but the bodies of the reprobate shall be full of uncomeliness and horror, agreeable to the guiltiness and terror of their consciences, and liable to extreme torment.

How shall all men be presented before the throne of Christ?

The elect being gathered by the Angels, shall with great joy be caught up into the air to meet the Lord, Luke 21. 28. 1 Thess. 4. 17.

The reprobate together with the Devil and his Angels, shall with extreme horror and confusion be drawn into his presence, Rev. 6. 15.

What is the fourth thing?

The separation of the Elect from the Reprobate: For Christ, the great Shepherd, shall then place the Elect, as his Sheep that have heard his voice and followed him, on his right hand: and the Reprobates, with the Devils, as straying Goats, on the left hand, Matth. 25. 33.

What is the fifth and last thing?

The opening of the book of record, by which the dead shall be judged Rev. 20. 12. viz.

1. The several books of men's consciences, which then by the glorious illumination of Christ, the Sun of righteousness, shining in his full strength, shall be so enlightened, that men shall perfectly remember what ever good or evil they did in the time of their life, the secrets of all hearts being then revealed.

2. The book of life, that is, the eternal decree of God to save his Elect by Christ, which decree shall then at length be made known to all.

Thus far of the preparation to judgment, what are we to consider in the second place?

The act of judgment, wherein the Elect shall first be acquitted, that they may after as assistants join with Christ in the judgment of the reprobate men and Angels.

How shall the act of judgment be performed?

1. By examination: 2. By pronouncing sentence. The examination shall be according to the Law of God, which hath been revealed unto men, whether it be the Law of nature only, which is the remainder of the moral Law written in the hearts of our first parents, and conveyed by the power of God unto all men, to leave them without excuse; or that written Word of God, vouchsafed unto the Church in the Scriptures, first of the old, and after also of the New Testament, as the rule of faith and life.

2. By the evidence of every man's conscience, bringing all his works, whether good or evil, to light, bearing witness with him or against him, together with the testimony of such, who either by doctrine, company, or example, have approved or condemned him.

Shall there be no difference in the examination of the Elect and the Reprobate?

Yes: for, 1. The Elect shall not have their sins, for which Christ satisfied, but only their good works remembered.

2. Being in Christ, they and their works shall not undergo the strict trial of the Law simply in itself, but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel.

Shall there be any such reasoning at the last judgment, as seemeth Matth. 7. & 25?

No: but the consciences of men being then enlightened by Christ, shall clear all those doubts, and reject those objections and excuses, which they seem now to apprehend.

How shall the sentence be pronounced?

By the Judge himself, our Lord Jesus Christ, who according to the evidence and verdict of conscience touching works, shall adjudge the Elect unto the blessing of the kingdom of God his Father: and the Reprobates, with the Devil and his Angels, unto the curse of everlasting fire.

Shall men then be judged to salvation or damnation for their works sake?

1. The wicked shall be condemned for the merit of their works, because being perfectly evil, they deserve the wages of damnation.

2. The godly shall be pronounced just, because their works, though imperfect, do prove their faith (whereby they lay hold on Christ and his meritorious righteousness) to be a true faith, as working by love in all parts of obedience.

Hitherto of the act of judgment: What are we to consider in the third and last place?

The execution of this judgment, Christ by his almighty power and ministry of his Angels, casting the Devils and the reprobate men into hell, and bringing God's Elect into the possession of his glorious kingdom: wherein the Reprobates shall first be dispatched, that the righteous may rejoice to see the vengeance, and as it were wash their feet in the blood of the wicked.

What shall be the estate of the Reprobates in hell?

They shall remain forever in unspeakable torment of body, and anguish of mind, being cast out from the favorable presence of God, and glorious fellowship of Christ and his Saints, (whose happiness they shall see and envy) into that horrible Dungeon figured in Scripture by utter darkness, blackness of darkness, weeping and gnashing of teeth, the Worm that never dieth, the fire that never goeth out, &c.

What shall be the estate of the Elect in heaven?

They shall be unspeakeably and everlastingly blessed and glorious in body and soul, being freed from all imperfections and infirmities; yea from such Graces as imply imperfection, as Faith, Hope, Repentance, &c. endued with perfect Wisdom and Holiness, possessed with all the pleasures that are at the right hand of God, seated as Princes in Thrones of Majesty, crowned with Crowns of Glory, possessing the new Heaven and Earth, wherein dwelleth Righteousness, beholding and being filled with the fruition of the glorious presence of God, and of the Lamb, Jesus Christ, in the company of innumerable Angels, and holy Saints, as the Scripture phrases are.

What shall follow this?

Christ shall deliver up that dispensatory Kingdom (which he received for the subduing of his enemies, and accomplishing the salvation of his Church) unto God the Father, and God shall be all in all for all eternity. Amen.

What use may we make of this Doctrine, concerning this general end, and final judgment?

First, it serveth to confute, not only heathen Philosophers; who, as in other things, so in this, concerning the worlds continuance, became vain in their imaginations, and their foolish heart was full of darkness, Rom. 1. being destitute of the Word of God to guide them; but also to confute many profane Atheists, in the Church of God, who do not believe in their hearts those Articles of the Resurrection and of the general judgment: it is much indeed that there should be Atheists in the Church of God, and none in hell, that any should deny, or doubt of that which the devils fear and tremble at. But sure the Apostle Peters prophesy is fulfilled, 2 Pet. 3. 3. there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers died, all things continue alike from the beginning of the creation: and (as they would persuade themselves) so they shall forever: And answerable their lives are to such conceits, Eccl. 11. 9. But if neither the light of reason (it being impossible that the truth and goodness and justice of God should take effect, if there were not after this life a doom and recompense, 2 Thes. 1. 6.) Nor secondly, the light of Conscience, which doubtless with Felix, Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying; Nor thirdly, the light of Scripture can convince and persuade men of this truth, then we must leave them to be confuted and taught by woeful experience, even by the feeling of those flames, which they will not believe to be any other then fancies; and by seeing the Lord Jesus come in the Clouds, when all nations shall weep before him; and these Atheists especially, lament their obstinate infidelity with ever dropping tears, and ever enduring misery.

And this Doctrine may be terror to all graceless and wicked livers, to consider that the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of men, 2 Thes. 1. 6. when all the sweetness of their sinful pleasures shall be turned into gall, and bitterness forever, Wis. 5. 6, 7, 8.

How may the consideration of this Doctrine, touching the end of the world, and the day of Judgment be useful to the godly?

First, it should teach us, not to seek for happiness in this world, or se our affections on things below; for this world passeth away, and the things thereof.

Secondly, here is a fountain of Christian comfort, and a ground of Christian patience in all troubles, that there shall be an end, and a Saints hope shall not be cut off. If in this life only we had hope, we were of all men most miserable, 1 Cor. 15. 19. But here is the comfort and patience of the Saints, they wait for another world, and they know it is a just thing with God, to give them rest after their labors, 2 Thes. 1. 9. and a Crown after their Combat, 2 Tim. 4. 8. and after their long pilgrimage, an everlasting habitation, 2 Cor. 5. 1, Be patient, (saith the Apole) and settle your hearts, for the coming of the Lord draweth near, 2 Pet. 2. 9. when they that have sown in tears shall reap in joy, James 5. 7. Heb. 10. 36.

Thirdly, from this Doctrine, excellent arguments may be drawn to press Christians to a holy life, 2 Pet. 3. 11. Seeing then all these things must be dissolved, what manner of persons ought we to be in all holy conversation, and godliness? And verse 14. Wherefore seeing ye look for such things, give diligence that you may be found of him in peace: We should always live in expectation of the Lord Jesus in the Clouds with oil in our Lamps, prepared for his coming: Blessed is that servant whom his Master when he cometh shall find so doing, he shall say unto him, Well done good and faithful servant, enter into thy Masters joy.

The Table.

• ALL men desire eternal life and happiness. 3
• Religion the means to obtain it.
• No salvation but by true Religion.
• The divers kinds of false Religion.
• What Christian Religion is.
• Of Catechising. 4
• What Catechising is.
• Where to be used, and by whom.
• The necessity of it.
• True happiness consisteth in God.
• How we come to enjoy God.
• Means to know God. By
  • His divine works.
  • His holy word.
  5
• Of the divine works of God.
• The uses of knowing God by his works.
• Of God's holy Word, the Scriptures. 6
• How the Scriptures were delivered.
• By Revelations.
• By Oracles.
• By visions. 7
• What the Scripture is.
• That the Scriptures are the Word of God. 8
• Reasons to prove God to be the Author of the holy Scriptures.
• 1. Efficient; instrumental.
• 2. The simplicity and sincerity of the Writers.
• 3. The quality and condition of the pen-men of the holy Scriptures. 9
• 4. The holy matters of holy Scriptures.
• 5. The doctrine of Scriptures are above human capacity.
• 6. The concord of the several Writers one with another.
• 7. The Prophesies fulfilled in their due times.
• 8. The Majesty and authority of the Scriptures. 10
• 9. The motives used in them to persuade, not reason, but commands.
• 10. The end and scope of the Scripture, which is God's glory.
• 11. Their admirable power.
• 12. Their antiquity.
• 13. The hatred of the devil and wicked men against them.
• 14. The preservation of the Scriptures.
• 15. The power to humble a man, and raise him up again.
• 16. The consonant testimony of all men at all times. 11
• 17. The known miracles done by the Writers.
• 18. The testimony of the Spirit in the hearts of men.
• What are the books of holy Scripture. 12
• In what language the Old Testament were first written, with vowels and pricks.
• That the Scriptures of the Old Testament were first written without pricks or vowels. 13
• The Book of Moses.
• The Book of the Prophets.
• The Historical Books.
• The Doctrinal Books.
• The Poetical books.
• The Prosaicall books. 14
• The Apocryphal Books.
• The erroors of the Apocryphal books. 15
• Of the books of the New Testament. 16
• The properties of the holy scriptures. 17
• 1. Holy.
• 2. Highest in authority. 18
• 3. Sufficient in themselves.
• That the Scriptures are a perfect Rule for doctrine, life, and salvation.
• Objections against the sufficiency of the holy Scriptures answered. 20
• Of the perspicuity of the holy Scripture. 21
• The Papists objections against the perspicuity of the Scriptures answered. 22
• Why God hath left some places of Scripture obscure. 23
• Of the translations of holy Scriptures.
• An objection grounded on various readings answered. 24
• Why the Scriptures must be expounded by the Scriptures.
• The use of the holy Scriptures. 25
• Who must read the Scriptures.
• That all must read the Scriptures proved.
• The Papists objections against reading the Scriptures answered. 26
• That there is a God. 27
• Of the nature of God. 29
• Of God's essence. 30
• The Name of God.
• Of the Properties or Attributes of God. 32
• A description of God.
• God is a spirit. 33
• The perfection of God.
• The felicity of God.
• Of the simplenesse, or singleness of God. 35
• God's infiniteness. 36
• God's immensity or greatness. 37
• God's eternity. 38
• The life of God. 39
• Of the knowledge or wisdom of God.
• Fore-knowledge or counsel of God.
• The counsel of God.
• God's absolute wisdom and knowledge.
• The uses. 45
• Of the omnipotence or almighty power of God.
• Of God's absolute power. 47
• Of God's actual power.
• God's power infinite.
• The uses. 50
• Of God's will.
• Whether God doth will evil. 56
• The holiness of God's will. 61
• Of God's goodness.
• The use of God's goodness. 62
• The graciousness of God. 63
• Of the love of God. 64
• Uses of God's love. 67
• Of the mercy of God.
• The uses of God's mercy.
• Of the justice of God. 70
• The uses of God's justice. 72
• That there is but one God. 73
• Of the unity of the God-head.
• Of the Trinity. 75
• What a Person in the Trinity is. 78
• Of the Father, the first person of the Trinity. 79
• Of the other persons of the Trinity in general.
• Of the second person in the Trinity. 80
• Of the third person in the Trinity. 83
• How to know that we have the Spirit. 86
• Things commune to the three persons. 87
• In what they all agree.
• 1. Coessentiall.
• 2. Coequall.
• 3. Coeternall.
• Things proper to each of the persons.
• Of the kingdom of God. 88
• The parts of God's Kingdom.
• Of God's decree.
• Of Predestination. 91
• Parts of Predestination.
  • Election.
  • Reprobation.
• Election.
• Of Reprobation.
• Execution of God's decree. 93
  • Creation.
  • Providence.
• Creation in general.
• Uses of the creation.
• Creation of the particular creatures.
• The Heavens.
• The earth.
• Of the invisible Creatures, the
  • third Heaven.
  • and Angels.
• Of Angels.
• Of the creation of visible things. 98
• Of the Chaos, or rude mass.
• Of the parts of the rude Mass.
  • Heaven.
  • Earth.
• Of the frame of the world.
• Of the Elements.
• The four Elements.
• Of the mixed or compound bodies.
• The several works of the six days. 100
• The 1. day, heaven, earth, and the light.
• The 2. day the firmament.
• The third day grass, corn, trees.
• Of the water and earth.
• The 4. day, of the Creation of lights. 101
• The 5. day, of the creation of fishes, birds
• The 6. day, of the creation of man and woman. 102
• Of the parts of man, and
• 1. Of his body.
• 2. Of the soul of man. 103
• Of the immortality of the soul.
• Of the seat of the soul.
• What is the Image of God in man. 104
• Of the woman's creation 106
• The end of the creation.
• Of God's providence. 107
• Definition of God's providence. 108
• The uses of the Doctrine of God's providence. 115
• Of God's special providence over Angels.
• Good Angels. 116
• Of the Evil Angels 120
• Uses of the Doctrine concerning evil Angels. 122
• Of God's particular providence over man.
• Of God's providence towards mankind. 123
• Of the Covenant between God and man.
• First Covenant of works. 124
• The state of man in the time of his innocence. 126
• Of man in the state of corruption, and of his fall. 127
• That the breaches of all the Commandments concurred in Adam and Eves sin. 134
• The effects of the fall. 136
• Sin, guiltiness, punishment.
• Of our first Parents nakedness. 137
• Of their hiding themselves.
• Of sin.
• Why all Adams posterity are partakers of his sin and misery. 142
• What sin is. 143
• Imputed sin. 144
• Inherent sin.
• Original sin.
• The propagation of original sin. 145
• The mind corrupted.
• The corruption of the memory.
• The corruption of the will. 147
• The corruption of affections.
• The corruption of the conscience.
• Of the corruption of the body.
• Actual sin.
• Of the sin against the Holy Ghost. 151
• The divers differences of actual sin. 152
• Guilt of sin. 153
• Punishment of sin.
• Of God's covenants of man. 157
• Of the covenant of grace. 158
• The differences between the covenant of works, and the covenant of grace. 159
• Wherein they agree.
• Of Jesus the Mediator of this covenant 160
• The foundation of it.
• Of the person of Christ.
• Of the natures of Christ,
  • Divine.
  • Human.
• Of the divine nature of Christ,
• Why it was necessary that Christ should be God. 161
• Of the human nature of Christ. 162
• Why it was necessary that Christ should be man. 164
• Of the union of the two natures of Christ. 165
• Of Christ's Office & Mediatorship. 166
• That here is but one Mediator.
• Of his names, Jesus, Christ. 167
• Of Christ's Priest-hood. 168
• The Popish Priest-hood overthrown. 169
• Of Christ's satisfaction. 170
• Of Christ's sufferings. 171
• Of Christ's sufferings in his soul 172
• Of Christ's sufferings in his body.
• Uses of Christ's passion. 174
• Of Christ's burial.
• His descending into hell.
• Christ's righteousness in fulfilling the Law.
• Christ's original righteousness. 175
• Christ's actual holiness.
• Of the intercession of Christ. 176
• Of the Prophetical office of Christ. 177
• Of the Kingly office of Christ. 179
• Of Christ's humiliation. 183
• Of Christ's exaltation.
• Of the Resurrection of Christ.
• Of Christ's ascension. 184
• Of the third degree of Christ's exaltation, his sitting at the right hand of God. 185
• The state of the godly in Christ. 186
• Of the Church of Christ. 187
• The Catholic Church.
• The property and office of the head of the Church.
• The Church triumphant. 188
• Of the Church militant.
• Prerogatives of the members of the Catholic Church. 190
• What Sanctification is.
• What Redemption is.
• Of our union and communion with Christ. 192
• Communion of Saints.
• The benefit of our Communion with Christ. 193
• Justification.
• Glorification.
• Of Justification. What Justification is.
• Uses arising from the Doctrine of Justification. 195.
• Of Faith. 196
• The various acception of Faith.
• The divers kinds of Faith. 197
• Historical faith.
• Temporary faith.
• Miraculous faith.
• Justifying faith.
• The Popish implicit faith. 198
• That the whole soul is the seat of faith.
• What reconciliation is. 200
• What adoption is. 201
• The benefits of adoption.
• Sanctification. 202
• The differences between justification, and sanctification.
• The differences between the Law and the Gospel. 203
• The Moral Law the rule of sanctification.
• Ceremonial Law. 204
• Judicial Law.
• The Moral Law.
• The end and use of the Law. 205
• 1. Knowledge of the Law required.
• Rules to be observed for the Interpretation of the Law.
• 1. Rule, the Law is spiritual.
• 2. Rule, the Law is perfect. 206
• 3. Rule, in every commandment there is a Metaphor or Synecdoche.
• 1. Branch of the third rule.
• 2. Branch.
• 3. Branch.
• Why the Commandments are propounded in the second person. 207
• Good company required.
• Why the Commandments are propounded negatively. 208
• The division of the Decalogue
• The sum of the 1. table.
• The sum of the 2. table. 209
• The division of the 1. table. 211
• The Preface of the Commandments. 212
• How the reason of the 1. Commandment belongeth to us 213
• The fifth Commandment.
• The scope and meaning of this Commandment. 214
• What is forbidden and required in this first Commandment.
• The several branches of the first Commandment.
• What it is to have a God 125
• Of the knowledge of God.
• Opposites to the knowledge of God.
• Ignorance of God.
• Affiance in God. 216
• Patience.
• Hope.
• Love of God.
• Thankfulness. 217
• Fear of God.
• Reverence. 218
• Humility.
• Pride.
• Sorrow.
• Joy.
• Unity in Religion. 219
• What it is to have other God's.
• Sinful confidence. 220
• Inordinate love.
• Sinful fear.
• Sinful joy and sorrow.
• The third branch of this Commandment.
• True Religion.
• How we must come to the true Religion.
• Helps enabling us to obey this Commandment. 221
• Means of the knowledge of God.
• Hindrances.
• Means of ignorance here forbidden.
• What is enjoined in the three following Commandments.
• The second Commandment. 222
• The scope and meaning of the second Commandment.
• What is here forbidden.
• What is meant by making of Images.
• The special branches of the second Commandment. 223
• Of Prayer. 224
• Of Fasts.
• Of Vowes. 225
• The manner of God's worship.
• Of Preparation.
• Of the disposition in the action.
• What is required after the action. 226
• Ecclesiastical Ceremonies.
• Of bodily gestures.
• Of the abuse of God's Ordinances.
• Defects respecting the inward Worship. 227
• Defects in outward Worship. 228
• Helps in performing God's pure worship The second main branch of the second Commandment. 229
• What is forbidden concerning Images. 230
• That it is unlawful to make the Image of God. 231
• That it is unlawful to make the Image of Christ.
• What is meant by worshipping Images. 232
• Of countenancing Idolatry. 233
• Reasons to back this Commandment, taken from God's Titles.
• Jealous God
• Reasons drawn from the works of God. 234
• The first reason.
• The second reason. 235
• The third Commandment. 236
• The sum of the third Commandment.
• What is meant by the Name of God.
• What is meant by the word In vain. 237
• What is forbidden in the third Commandment.
• What is required in the third Commandment.
• The particular duties required in the third Commandment.
• The duties repugnant. 238
• The right use of Oaths.
• What persons may lawfully take an Oath. 239
• The special abuses of an oath.
• How God's Name is taken in vain in regard of his properties.
• How in respect of his Works. 240
• How in respect of his Word.
• Of the helps and hindrances. 241
• The reason annexed to the third Commandment.
• The fourth Commandment.
• The meaning of the fourth Commandment. 242
• What need there is of one day in seven to serve God.
• That the Sabbath day is not ceremonial.
• Of the change of the seventh day to the first, and the reason thereof. 243
• The time of the Sabbath, and when it beginneth. 244
• What is meant by the word Remember. 245
• Of the preparation of the Sabbath.
• The parts of the fourth Commandment. 246
• What works ought to be declined.
• What rest required in the fourth Commandment. 247
• The special breaches opposite to an holy rest.
• To whom this Commandment is chiefly directed. 289
• The second part of this Commandment, which is the sanctifying of the rest.
• The exercises and duties required on the Sabbath.
• Prayer with the Congregation. 250
• Hearing the Word.
• Receiving the Sacraments.
• Private duties of the Sabbath.
• Of the evening preparation 251
• The first duties of the morning.
• Of the public duties of the Sabbath. 252
• What is to be done after the public Ministry.
• Sins to be condemned in respect of the second part of this Cōmandment 253
• Helps and hindrances to the keeping of this Commandment.
• The reasons enforcing obedience to this Commandment.
• 1 Reason.
• 2 Reason.
• 3 Reason.
• 4 Reason. 254
• The second Table.
• The sum of the second Table.
• The generals to be observed in this Table.
• The division of the second Table. 255
• The first Commandment. 256
• The meaning and scope of the fifth Commandment.
• The duties of equals.
• What are Superiors.
• Who are Inferiors. 257
• What it is to honor.
• Duties of Superiors.
• The divers sorts of Superiors. 258
• The duties of aged Persons.
• Duties of the younger unto them.
• Superiors in knowledge.
• Superiors in authority.
• Duties of inferiors to those that are in authority.
• Duties of Superiors in authority. 259
• Kinds of Superiors in authority. 260
• Superiors in the family, and their duties.
• Inferiors in the Family, and their duties.
• Duties of husbands and wives.
• Duties of the husband.
• The duties of the wife. 261
• Duties of Parents.
• Sins of Parents. 262
• Duties of Children towards their parents.
• Duties of Masters towards their Servants. 263
• Duties of Servants towards their Masters. 264
• Public Superiors, and their duties.
• The sorts of public Superiors.
• Superiors in the Church, and their duties. 265
• The Peoples duty to their Minister.
• Superiors in the common-wealth.
• The Magistrates duty in civil affairs. 266
• The duties of Subjects towards their Magistrates.
• Of the helps and means enabling us to keep this fifth Commandment. 267
• Hinderances to these duties here commanded.
• Of the reason annexed to the fifth Commandment.
• Of the promise of long life, and how performed. 268
• The sixth Commandment.
• The sum and meaning of it.
• The negative part.
• The affirmative part.
• The duties respecting our own persons. 269
• Duties respecting our souls.
• The contrary vices forbidden.
• Duties respecting our bodies.
• The contrary sins forbidden.
• Duties respecting the time of our departure. 270
• Duties respecting our neighbor while he liveth.
• Inward duties respecting our affections
• Duties respecting the preservation of peace. 271
• Evil passions opposite to these duties.
• Outward duties respecting the souls of our neighbors.
• The contrary vices to the former duties.
• Duties respecting the whole person of our neighbor. 272
• Duties required in words.
• The opposite vices.
• The use. 273
• Duties required in our deeds.
• The contrary vices to the former duties.
• How we do indirectly endanger our neighbors life. 274
• How we do directly take away our neighbors life.
• Chance-medley, and how proved to be a sin.
• Of manslaughter. 275
• Of Duels.
• Of willful murder.
• Reasons persuading to the detestation of this sin.
• Duties to be performed to our neighbor after his death.
• Duties respecting beasts.
• Of punishments due to the breakers of this Commandment. 276
• Means furthering us in the obedience of this Commandment.
• Hinderances to the obedience of this Commandment.
• The seventh Commandment. 277
• The meaning and scope of the seventh Commandment.
• Of inward impurity, and the branches of it.
• Abuse of apparel. 278
• Of the abuse of meat and drink.
• Wanton gestures. 279
• Chastity in the eyes, &c.
• Wanton speeches.
• Chastity in the tongue and ears.
• Stage-plays. 280
• Breach of the seventh Commandment in respect of action.
• Of Stews, and the unlawfulness of them. 281
• Of Rape
• Of Incest.
• Of Fornication. 282
• Of Adultery.
• Of Polygamy.
• What is required in the entrance into Marriage.
• The contrary abuses. 283
• What is required in the holy use of Marriage.
• Vnlawfull separation.
• The punishments of the breach of this Commandment. 284
• Helps and means of keeping this Commandment.
• Hinderances of obedience. 285
• The eighth Commandment.
• The end of the eighth Commandment.
• The occasion of this Commandment. 286
• Of Theft.
• The parts of this eight Commandment.
• General duties commanded. 287
• Opposite vices.
• Special duties here required.
• Arguments dissuading from the love of money and earthly things. 288
• Self-contentedness.
• Motives persuading to self-contentedness.
• Lawfull measuring of our appetite. 289
• Affected poverty. 290
• Covetousness.
• Ambition. 291
• Carking care.
• Carelesnesse.
• Solicitous and distracting care.
• What required to just getting. 292
• Lawfull Calling, and labor in it.
• Extraordinary getting. 293
• What is opposite to a lawful Calling.
• Unjust getting out of contract.
• Theft. 294
• Domestical Theft.
• Theft committed out of the family.
• Sacrilege.
• Theft of persons. 295
• Rapine.
• Oppression.
• Accessaries to theft.
• Acquisition by lawful contract. 296
• Acquisition by liberal altenation.
• Acquisition by illiberal alienation.
• Merchandise. 297
• Of selling.
• Vices and corruptions in selling.
• Of buying, & what is required to it. 298
• Of pawning, and what is required unto it. 299
• Of location and letting. 300
• Of conduction and hiring.
• Of usury.
• Of contracts between Magistrates and people. 301
• Of contracts between Ministers and people.
• Of Work-masters and hirelings, and their duties to one another.
• Of things deposited and committed to trust. 302
• The duties of Executors.
• Of persons committed to trust.
• Of just possession of goods, and what is required unto it. 303
• Of restitution, and what is to be required in it.
• Of the right use and fruition of goods. 304
• Of parsimony and frugality.
• Of tenacity and miserlinesse. 305
• Profusion and prodigality.
• Of liberality.
• Of lending.
• Of free giving.
• The ninth Commandment. 306
• The scope or end.
• The occasion of this Commandment. 307
• The chief sin here forbidden.
• The negative part.
• The affirmative part.
• The sum of the duties here required. 308
• Of truth.
• Truth must be professed, and how.
• Opposite to truth. 309
• 1. Lying.
• Reasons to dissuade from lying.
• Three sorts of Lyes.
• Vices opposed to freedom of speech. 310
• Opposites to simplicity of speaking truth
• Means of preserving truth. 311
• Profitable speech.
• Curtesie and affability. 312
• Seasonable silence.
• Opposites to profitable speech.
• 1. Unprofitable,
• 2. Hurtfull speech.
• 3. Rotten speech.
• Fame and good name. 313
• Of public testimonies. 314
• Of rash judgment. 315
• Of perverse judgment.
• The duties of the plaintiff, and the vices opposed hereunto.
• The vices of the defendant. 316
• The duties of Lawyers, and the opposite vices.
• The duty of witnesses. 317
• False testimony in the public ministry of the Word.
• Flattery. 318
• Evil speaking.
• Whispering.
• Obtrectation.
• Conserving our own good name. 319
• The means of getting a good name. 320
• A true testimony of ourselves. 321
• The opposites to the profession of truth concerning ourselves.
• Arrogancy and boasting.
• Confession of sin. 322
• The tenth Commandment.
• The end of this Commandment. 323
• The occassion of this Commandment.
• Two sorts of concupiscence.
• Lawfull concupiscence. 324
• Unlawfull concupiscence, and the kinds thereof.
• The growth of sin.
• The parts of this Commandment. 325
• And first, the negative part.
• Original concupiscence.
• That original concupiscence is sin.
• Actual concupiscence. 326
• Evil thoughts.
• Evil thoughts injected by Satan. 327
• Evil thoughts arising from natural corruption.
• The special kinds of concupiscence here forbidden. 328
• What is meant by our neighbors house.
• Neighbors wife. 329
• Neighbors servant.
• His Ox and Ass.
• The affirmative part.
• The means enabling us to obey this commandment. 330
• The impossibility of keeping this Commandment.
• Hitherto of the rule of our sanctification, the Moral. 331
• The effect or exercise of sanctification, in repentance and new obedience.
• Repentance what it is.
• When repentance is to be exercised. 332
• Of the spiritual warfare. 333
• Of our spiritual armor. 334
• Of our first enemy Satan. 335
• 2. Enemy the world.
• 3. Enemy our flesh. 336
• New obedience. 337
• Of good works in general, and of the properties of them. 338
• That there is no merit in good works.
• Wherein our good works fail. 339
• Why God rewardeth our works. 340
• The ends of good works.
• Of special good works required. 341
• Of prayer what it is. 342
• The necessity of prayer.
• A more full description of prayer.
• What is required that prayer may be holy. 343
• That we must pray to God alone. 344
• That we must pray only in the mediation of Christ.
• For whom we must pray.
• The parts of Prayer. 346
• Of Petition.
• The means of obtaining the gift of prayer. 348
• Motives to Prayer.
• Hinderances of prayer. 349
• The subject of our requests.
• Prayer for others. 350
• Of thanksgiving.
• In what thanksgiving consisteth. 351
• Why thanksgiving is required.
• The properties of praise.
• The means of thanksgiving.
• Motives to thanksgiving.
• Signs of thankfulness. 352
• Of the Lord's prayer.
• Of the preface. 353
• Our Father. 354
• Which art in heaven. 355
• The parts of the Lord's prayer. 356
• Six petitions in the Lord's prayer.
• The first Petition. 357
• What is meant by Name.
• What is meant by hallowed. 358
• What we ask in the first Petition.
• What graces we here pray for. 359
• What things we here pray against.
• The second Petition. 360
• What is meant by Kingdom.
• What is meant by Comming.
• The particulars here prayed for, 1. respecting the kingdom of grace. 362
• 2. Respecting the kingdom of glory. 363
• The third Petition.
• The sum of this Petition.
• What meant by the word Thy.
• What will is here to be understood. 364
• What we ask in this Petition concerning God's revealed will.
• What meant by this word Doing. 365
• What meant by Earth and Heaven.
• The order of the three last Petitions.
• The three last Petitions. 366
• The fourth Petition. 367
• What meant by Bread.
• What meant by Give.
• Give us.
• This day. 368
• Our daily.
• What we beg in this Petition.
• The fifth Petition. 370
• What is meant by Debts.
• What we ask in this Petition. 372
• The reason of this Petition.
• The sixth Petition. 374
• The sum of the sixth Petition.
• Of the temptations, and the causes why we must pray against them. 375
• How God may be said to tempt us. 376
• What is meant by Deliver us from evil. 377
• What is meant by Evil.
• What things we pray for in this petition. 378
• Conclusion of the Lord's Prayer.
• What is meant by Kingdom. 379
• What is meant by Power.
• What is meant by Glory.
• What meant by Thine. 380
• What by For ever.
• What is meant by Amen.
• Whether it be lawful to use any other form of Prayer. 381
• What pulike Prayer is.
• What private Prayer is.
• What ordinary prayer is. 382
• What extraordinary Prayer is.
• Circumstances of Prayer.
• Gesture in Prayer.
• Of the place of Prayer.
• Of the time of Prayer. 383
• Of Fasting.
• What an holy Fast is.
• Of the time of Fasting. 384
• Of the kinds of Fasting. 385
• Of a public Fast.
• Of a private Fast.
• Who are to fast. 386
• Of the parts of a Christian Fast.
• Of a holy Feast. 388
• Of the time of Feasting. 389
• In what an holy Feast consisteth.
• Of Vowes. 390
• Who are to vow.
• What is to be vowed. 391
• The duty of those that have vowed.
• Of Alms. 392
• Who are to give Alms.
• Whereof we must give Alms.
• How much must be given. 393
• To whom Alms must be given.
• What order must be observed in giving
• With what affection Alms must be given.
• The fruits of Alms-deeds. 394
• Of Vocation.
• External.
• Internal.
• Means of Vocation. 395
• Inward.
• Outward.
• Inward, the Spirit of God.
• Of the Church visible. 396
• The infallible marks of a true visible Church.
• Whether the Church may err. 397
• In what cases we may separate from a corrupt Church. 398
• Of the enemies of the Church.
• Of the Governors of the Church. 399
• Things proper to the visible Church.
• The Word.
• Sacraments.
• Censures.
• Of the Word.
• What things are common between godly and wicked hearers. 401
• Things proper to godly hearers.
• How justifying Faith differeth from the faith of worldlings. 402
• Of the Sacraments. 403
• The Sacraments of great use.
• What a Sacrament is.
• The use of Sacraments. 406
• The ends why Sacraments are instituted
• The persons that are actors in the Sacraments, and their actions. 407
• Of preparation to the Sacraments. 408
• Duties in the action of receiving.
• Duties after receiving.
• Of the Old Testament, and the Sacraments of it. 409
• The new administration of the Gospel. 410
• The Sacraments of the New Testament.
• Of Baptism, what it is. 411
• Whether diving or dipping be essential to Baptism. 413
• Sprinkling in Baptism warrantable.
• The inward part, or thing signified in Baptism.
• The similitude between the sign and thing signified.
• The benefit of Baptism to a common Christian. 415
• To whom Baptism is effectual.
• How infants may be capable of the grace of the Sacrament. 416
• What benefit elect infants have by Baptism for the present. 417
• The lawfulness of infants Baptism. 418
• Baptism not of absolute necessity to salvation. 419
• Baptism to be highly accounted of. 420
• That many have a slight esteem of this ordinance.
• What the means are to reform this slight esteem. 421
• Of the Lord's Supper. 422
• What it is.
• The differences between Baptism and the Lord's Supper. 423
• Why it is called the Lord's Supper.
• Of the matter of the Lord's Supper. 424
• That the bread and wine are not changed into the body and blood of Christ
• Of the form of this Sacrament of the Lord's Supper. 426
• The sacramental actions of the Minister.
• Of the consecration of the bread and wine.
• The sacramental actions of the receivers. 427
• The ends and uses of the Lord's Supper. 428
• Who are to receive the Lord's Supper.
• Preparation to the Lord's Table.
• Duties in the action of receiving to be performed by the Communicant.
• Duties to be performed after the action. 430
• Of the censures of the Church. 431
• Of the degrees of Censures. 432
• Of the kinds of Censures. 433
• Of private admonition.
• The degrees of private admonition.
• 1. Most private.
• How we must reprove. 434
• 2. The second degree of private admonition.
• Of public admonition. 435
• Of Suspension.
• Of Excommunication. Anathema Maranatha.
• Of the enemies of the Church. 437
• Of the general apostasy.
• Of Antichrist, and who he is. 438
• What difference between Christ's miracles and the Popes. 442
• The seat of Antichrist. 443
• Of the last judgment. 445
• Why the righteous die.
• Of particular judgment at the hour of death. 446
• Of the general judgment.
• Of the preparation to the last judgment.
• The signs of the last judgment.
• The second thing in the preparation. 447
• The third thing.
• The fourth thing. 448
• The fifth thing.
• The act of judgment, & how performed.
• The execution of the last judgment. 449
• The state of the Reprobate in hell.
• The state of the Elect in heaven.
• The use of this Doctrine concerning the last judgment. 450

ERRATA.

PAge 21. line 9. for saith read truth. p. 31. l. 33. for distinction read definition. p. 232. l. 31▪ read, you shall no more call for me in Baal. p. 245. l. 13. for private good read private prayer. p. 254. l. 2, for preferring read preserving. p. 255. l. 15. for revile read reveal. p. 262. l. 21. for towards them read before them. p. 272. l. 37. for own read very. p. 277. l. 43. for commended read commanded. p. 289 l. 3. for go, read and therefore. p. 293. l. 10. for retained read received. l. 11. for retain read receive. p. 301. l. 5. read, the public are either. p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out [other.] p. 364. l. 36. for proposeth read purposeth. p. 374. l. 13. for hands read hearts. p. 405. l. 34. for of read and. p. 417. l. 41. read, now in the time. p. 420. l. 10. read, But where God denieth. p. 421. l. 17. leave out [but.] p. 423. l. 36. for, which we have alone, read, which we have not. p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication.

THE MYSTERY OF THE Incarnation of the SON OF GOD.

T HE holy Prophet in the Book of the Proverbs, poseth all such as have not learned wisdom, nor known the knowledge of the holy, with this Question: Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? What is his name, and what is his SONS name, if thou canst tell? To help us herein, the SON Himself did tell us, when he was here upon earth, that None hath ascended up to heaven, but he that descended from heaven, even the Son of man which is in heaven. And that we might not be ignorant of his name, the Prophet Isaiah did long before foretell, that Unto us a Child is born, and unto us a Son is given; whose name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.

Where, if it be demanded, how these things can stand together? that the Son of man speaking upon earth, should yet at the same instant be in heaven? that the Father of Eternity should be born in time? and that the Mighty God should become a Child; which is the weakest state of Man himself? we must call to mind, that the first letter of this great Name, is WONDERFULL. When he appeared of old to Manoah, his name was Wonderful, and he did wonderously, Judge. 13. 18, 19. But that, and all the wonders that ever were, must give place to the great mystery of his Incarnation, and in respect thereof cease to be wonderful: for of this work that may be verified, which is spoken of those wonderful judgments, that God brought upon Egypt; when he would show his power, and have his name declared throughout all the earth. Before them were no such; neither after them shall be the like.

Neither the creation of all things out of nothing, which was the beginning of the works of God (those six working days putting as it were an end, to that long Sabbath that never had beginning; wherein the Father, Son, and holy Ghost did infinitely glorify themselves and rejoice in the fruition one of another, without communicating the notice thereof unto any creature) nor the Resurrection from the dead, and the restauration of all things, the last works that shall go before that everlasting Sabbath (which shall have a beginning, but never shall have end:) neither that first, I say, nor these last, though most admirable pieces of work, may be compared with this; wherein the Lord was pleased to show the highest pitch (if anything may be said to be highest in that which is infinite and exempt from all measure and dimensions) of his Wisdom, Goodness, Power and Glory.

The Heathen Chaldeans, to a question propounded by the King of Babel, make answer; that it was a rare thing which he required, and that none other could show it, except the God's, whose dwelling is not with flesh. But the rarity of this lieth in the contrary to that which they imagined to be so plain: that he who is over all, God blessed forever, should take our flesh and dwell, or pitch his tabernacle with us. That as the glory of God filled the Tabernacle, (which was a figure of the human nature of our Lord) with such a kind of fullness, that Moses himself was not able to approach unto it; (therein coming short, as in all things, of the Lord of the house) and filled the Temple of Solomon (a type likewise of the body of our Prince of Peace ) in such sort that the Priests could not enter therein: so in him all the fullness of the Godhead should dwell bodily.

And therefore, if of that Temple, built with hands, Solomon could say with admiration: But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house, which I have built? of the true Temple, that is not of this building, we may with greater wonderment say with the Apostle, Without controversy, great is the mystery of Religion: God was manifested in the flesh. Yea, was made of a Woman, and born of a Virgin: a thing so wonderful, that it was given for a sign unto unbelievers seven hundred and forty years before it was accomplished; even a sign of God's own choosing, among all the wonders in the depth, or in the heighth above. Therefore the Lord himself shall give you a sign. Behold, a Virgin shall conceive and bear a Son, and shall call his name Immanuel, Esa. 7. 14.

A notable wonder indeed, and great beyond all comparison. That the Son of God should be made of a Woman; even made of that Woman, which was made of by himself. That her womb then, and the heavens now, should contain him, whom the Heaven of Heavens cannot contain. That he who had both Father and Mother, whose pedigree is upon record even up unto Adam, who in the fullness of time was brought forth in Bethlehem, and when he had finished his course was cut off out of the land of the living at Jerusalem; should yet notwithstanding be in truth, that which his shadow Melchizedek was only in the conceit of the men of his time, without Father, without Mother, without pedigree, having neither beginning of days nor end of life. That his Father should be greater then he; and yet he his Fathers equal. That he is, before Abraham was; and yet Abraham's birth preceded his, well-nigh the space of two thousand years. And finally, that he who was David's Son, should yet be David's Lord: a case which plunged the greatest Rabbies among the Pharisees; who had not yet learned this wisdom, nor known this knowledge of the holy.

The untying of this knot dependeth upon the right understanding of the wonderful conjunction of the divine and human Nature in the unity of the Person of our Redeemer. For by reason of the strictness of this personal union, whatsoever may be verified of either of those Natures, the same may be truly spoken of the whole Person, from whithersoever of the Natures it be denominated. For the clearer conceiving whereof, we may call to mind that which the Apostle hath taught us touching our Savior. In him dwelleth all the fullness of the Godhead bodily, that is to say, by such a personal and real union, as doth inseparably and everlastingly conjoin that infinite Godhead with his finite Manhood in the unity of the self-same individual Person.

He in whom that fullness dwelleth, is the PERSON: that fullness which so doth dwell in him, is the NATVRE. Now there dwelleth in him not only the fullness of the Godhead, but the fullness of the Manhood also. For we believe him to be both perfect God, begotten of the substance of his Father before all worlds; and perfect Man, made of the substance of his Mother in the fullness of time. And therefore we must hold, that there are two distinct Natures in him: and two so distinct, that they do not make one compounded nature; but still remain uncompounded and unconfounded together. But He in whom the fullness of the Manhood dwelleth is not one, and he in whom the fullness of the Godhead, another: but he in whom the fullness of both those natures dwelleth, is one and the same Immanuel, and consequently it must be believed as firmly, that he is but one Person.

And here we must consider, that the divine Nature did not assume an human Person, but the divine Person did assume an human Nature: and that of the three divine Persons, it was neither the first nor the third that did assume this Nature; but it was the middle Person, who was to be the middle one, that must undertake this mediation betwixt God and us, which was otherwise also most requisite, as well for the better preservation of the integrity of the blessed Trinity in the Godhead, as for the higher advancement of Mankind by means of that relation which the second Person the Mediator did bear unto his Father. For if the fullness of the Godhead should have thus dwelt in any human person, there should then a fourth Person necessarily have been added unto the Godhead: and if any of the three Persons, beside the second, had been born of a woman; there should have been two Sons in the Trinity. Whereas now the Son of God and the Son of the blessed Virgin, being but one Person, is consequently but one Son; and so no alteration at all made in the relations of the Persons of the Trinity.

Again, in respect of us, the Apostle showeth, that for this very end God sent his own SON made of a Woman; that WE might receive the adoption of SONS: and thereupon maketh this inference; Wherefore thou art no more a servant but a SON, and if a SON, then an HEIRE of God through Christ: intimating thereby, that what relation Christ hath unto God by Nature, we being found in him have the same by Grace. By nature he is the only begotten Son of the Father: but this is the high grace he hath purchased for us; that as many as received him, to them he gave power, or privilege, to become the Sons of God, even to them that believe on his Name. For although he reserve to himself the preeminence, which is due unto him in a peculiar manner, of being the first born among many brethren: yet in him, and for him, the rest likewise by the grace of adoption are all of them accounted as first-bornes.

So God biddeth Moses to say unto Pharaoh: Israel is my Son, even my first born. And I say unto thee; Let my son go, that he may serve me: and if thou refuse to let him go; behold, I will slay thy son, even thy first born. And the whole Israel of God, consisting of Jew and Gentile, is in the same sort described by the Apostle to be the general assembly and Church of the first born enrolled in heaven. For the same reason that maketh them to be Sons, to wit, their incorporation into Christ, the self-same also maketh them to be first-bornes: so as (however it fall out by the grounds of our Common Law) by the rule of the Gospel this consequence will still hold true; if children, then heirs, heirs of God and joint-heirs with Christ. And so much for the SON, the Person assuming.

The Nature assumed, is the seed of Abraham, Heb. 2. 16. the seed of David, Rom. 1. 3. the seed of the Woman, Gen. 3. 15. the WORD, the second person of the Trinity, being made FLESH, that is to say, God's own Son being made of a Woman, and so becoming truly and really the fruit of her womb. Neither did he take the substance of our nature only, but all the properties also and the qualities thereof: so as it might be said of him, as it was of Elias and the Apostles; that he was a man subject to like passions as we are. Yea he subjected himself in the days of his flesh to the same weakness which we find in our own frail nature, and was compassed with like infirmities; and in a word, in all things was made like unto his brethren, sin only excepted. Wherein yet we must consider, that as he took upon him, not an human Person, but an human Nature: so it was not requisite he should take upon him any Personal infirmities, such as are, madness, blindness, lameness, and particular kinds of diseases, which are incident to some only and not to all men in general; but those alone which do accompany the whole Nature of mankind, such as are hungering, thirsting, weariness, grief, pain, and mortality.

We are further here also to observe in this our Melchizedek, that as he had no Mother in regard of one of his natures, so he was to have no Father in regard of the other; but must be born of a pure and immaculate Virgin, without the help of any man: according to that which is written. The Lord hath created a new thing in the earth: A woman shall compass a man. And this also was most requisite, as for other respects, so for the exemption of the assumed nature from the imputation and pollution of Adams sin. For sin having by that one man entered into the world; every Father becometh an Adam unto his child, and conveyeth the corruption of his nature unto all those whom he doth beget. Therefore our Savior assuming the substance of our nature, but not by the ordinary way of natural generation, is thereby freed from all the touch and taint of the corruption of our flesh; which by that means only is propagated from the first man unto his posterity. Whereupon, he being made of man but not by man, and so becoming the immediate fruit of the womb, and not of the loins, must of necessity be acknowledged to be that HOLY THING, which so was born of so blessed a Mother. Who although she were but the passive and material principle of which that precious flesh was made, and the holy Ghost the agent and efficient; yet cannot the man Christ Jesus thereby be made the Son of his own Spirit. Because Fathers do beget their children out of their own substance: the holy Ghost did not so, but framed the flesh of him, from whom himself proceeded, out of the creature of them both, the handmaid of our Lord; whom from thence all generations shall call blessed.

That blessed womb of hers was the Bride-chamber, wherein the holy Ghost did knit that indissoluble knot betwixt our human nature and his Deity: the Son of God assuming into the unity of his person that which before he was not; and yet without change (for so must God still be) remaining that which he was, whereby it came to pass, that this holy thing which was born of her, was indeed and in truth to be called the SON of GOD. Which wonderful connection of two so infinitely differing natures in the unity of one person, how it was there effected; is an inquisition fitter for an Angelical intelligence, then for our shallow capacity to look after: to which purpose also we may observe, that in the fabric of the Ark of the Covenant, the posture of the faces of the Cherubims toward the Mercy-seat (the type of our Savior) was such, as would point unto us, that these are the things which the Angels desire to stoop and look into.

And therefore let that satisfaction, which the Angel gave unto the Mother Virgin (whom it did more specially concern to move the question, How may this be? ) content us, The power of the Highest shall overshadow thee. For as the former part of that speech may inform us, that with God nothing is impossible: so the latter may put us in mind, that the same God having overshadowed this mystery with his own veil, we should not presume with the men of Bethshemesh to look into this Ark of his; lest for our curiosity we be smitten, as they were. Only this we may safely say, and must firmly hold: that as the distinction of the Persons in the holy Trinity, hindereth not the unity of the Nature of the Godhead, although every Person entirely holdeth his own incommunicable property; so neither doth the distinction of the two Natures in our Mediator any way cross the unity of his Person, although each nature remaineth entire in itself, and retaineth the properties agreeing thereunto, without any conversion, composition, commixtion, or confusion.

When Moses beheld the bush burning with fire, and yet no whit consumed, he wondered at the sight, and said; I will now turn aside, and see this great sight, why the bush is not burnt. But when God thereupon called unto him out of the midst of the bush, and said, Draw not nigh hither, and told him who he was; Moses trembled, hid his face, and durst not behold God. Yet, although being thus warned, we dare not draw so nigh; what doth hinder but we may stand aloof off, and wonder at this great sight? Our God is a consuming fire; saith the Apostle: and a question we find propounded in the Prophet. Who among us shall dwell with the devouring fire? who amongst us shall dwell with the everlasting burnings? Moses was not like other Prophets, but God spake unto him face to face, as a man speaketh unto his friend: and yet for all that, when he besought the Lord that he would show him his glory; he received this answer, Thou canst not see my face: for there shall no man see me, and live. Abraham before him, though a special friend of God, and the father of the faithful, the children of God; yet held it a great matter that he should take upon him so much as to speak unto God, being but dust and ashes. Yea, the very Angels themselves ( which are greater in power and might ) are fain to cover their faces, when they stand before him; as not being able to behold the brightness of his glory.

With what astonishment then may we behold our dust and ashes assumed into the undivided unity of God's own Person; and admitted to dwell here, as an inmate, under the same roof; and yet in the midst of those everlasting burnings, the bush to remain unconsumed, and to continue fresh and green for evermore? Yea, how should not we with Abraham rejoice to see this day, wherein not only our nature in the Person of our Lord Jesus is found to dwell forever in those everlasting burnings; but, in and by him, our own persons also are brought so nigh thereunto, that God doth set his Sanctuary and Tabernacle among us, and dwell with us; and (which is much more) maketh us ourselves to be the house and the habitation, wherein he is pleased to dwell by his Spirit, according to that of the Apostle, Ye are the Temple of the living God, as God hath said; I will dwell in them and walk in them, and I will be their God, and they shall be my people. And that most admirable prayer, which our Savior himself made unto his Father in our behalf. I pray not for these alone, but for them also which shall believe on me through their word: that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.

To compass this conjunction betwixt God and us, he that was to be our JESUS or Savior, must of necessity also be IMMANUEL; which being interpreted is, God with us: and therefore in his Person to be Immanuel, that is, God dwelling with our flesh; because he was by his Office to to be Immanuel, that is, he who must make God to be at one with us. For this being his proper office, to be Mediator between God and men, he must partake with both: and being before all eternity consubstantial with his Father, he must at the appointed time become likewise consubstantial with his children. Forasmuch then as the children are partakers of flesh and blood; he also himself likewise took part of the same, saith the Apostle. We read in the Roman history, that the Sabines and the Romans joining battle together, upon such an occasion as is mentioned in the last chapter of the book of Judges, of the children of Benjamin, catching every man a wife of the daughters of Shiloh: the women being daughters to the one side, and wives to the other, interposed themselves and took up the quarrel: so that by the mediation of these, who had a peculiar interest in either side, and by whose means this new alliance was contracted betwixt the two adverse parties; they who before stood upon highest terms of hostility, did not only entertain peace, but also joined themselves together into one body, and one state.

God and we were enemies; before we were reconciled to him by his Son. He that is to be our peace, and to reconcile us unto God, and to slay this enmity, must have an interest in both the parties that are at variance, and have such a reference unto either of them, that he may be able to send this comfortable message unto the sons of men: Go to my brethren, and say unto them: I ascend unto my Father, and your Father; and to my God, and your God. For, as long as he is not ashamed to call us brethren; God is not ashamed to be called our God. And his entering of our apparance, in his own name and ours, after this manner; Behold, I, and the children which God hath given me; is a motive strong enough to appease his Father, and to turn his favorable countenance toward us: as on the other side, when we become unruly and prove rebellious children; no reproof can be more forcible, nor inducement so prevalent (if there remain any spark of grace in us) to make us cast down our weapons and yield, then this. Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? and bought thee, not with corruptible things, as silver and gold, but with the precious blood of his own Son?

How dangerous a matter it is to be at ods with God, old Eli showeth by this main argument. If one man sin against another, the Judge shall judge him▪ but if a man sin against the Lord, who shall plead or entreat for him? and Job, before him. He is not a man as I am, that I should answer him, and we should come together in judgment: neither is there any Days-man or Vmpire betwixt us, that might lay his hand upon us both. If this general should admit no manner of exception, then were we in a woeful case, and had cause to weep much more then S. John did in the Revelation; when none was found in heaven, nor in earth, nor under the earth, that was able to open the book which he saw in the right hand of him that sat upon the Throne, neither to look thereon. But as S. John was wished there, to refrain his weeping; because the Lyon of the tribe of Judah, the root of David, had prevailed to open the book, and to loose the seven seals thereof: so he himself elsewhere giveth the like comfort unto all of us in this particular. If any sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is a propitiation for our sins; and not for ours only, but also for the sins of the whole world.

For as there is one God, so is there one Mediator between God and men, the man Christ Jesus: who gave himself a ransom for all; and in discharge of this his office of mediation, as the only fit umpire to take up this controversy, was to lay his hand as well upon God the party so highly offended, as upon Man the party so basely offending. In things concerning God, the Priesthood of our Mediator is exercised: For every high Priest is taken from among men, and ordained for men in things pertaining to God. The parts of his Priestly function are two; Satisfaction and Intercession: the former whereof giveth contentment to God's justice; the latter soliciteth his mercy, for the application of this benefit to the children of God in particular. Whereby it cometh to pass, that God in showing mercy upon whom he will show mercy, is yet for his justice no loser: being both just, and the justifier of him which believeth in Jesus.

By virtue of his Intercession, our Mediator appeareth in the presence of God for us, and maketh request for us. To this purpose, the Apostle noteth in the IIII ^th . to the Hebrews, I. That we have a great high Priest, that is passed into the heavens, Jesus the Son of God. (verse. 14.) II. That we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted as we are; yet without sin. (verse. 15.) Betwixt the having of such, and the not having of such an Intercessor, betwixt the heighth of him in regard of the one, and the lowliness in regard of his other nature, standeth the comfort of the poor sinner. He must be such a suitor as taketh our case to heart: and therefore in all things it behooved him to be made likeunto his brethren, that he might be a merciful and faithful high Priest. In which respect as it was needful he should partake with our flesh and blood, that he might be tenderly affected unto his brethren: so likewise for the obtaining of so great a suit, it behooved he should be most dear to God the Father, and have so great an interest in him, as he might always be sure to be heard in his requests: who therefore could be no other, but he of whom the Father testified from heaven; This is my beloved Son in whom I am well pleased. It was fit our Intercessor should be Man, like unto ourselves; that we might boldly come to him, and find grace to help in time of need: It was fit he should be God, that he might boldly go to the Father, without any way disparaging him; as being his fellow, and equal.

But such was God's love to justice, and hatred to sin; that he would not have his justice swallowed up with mercy, nor sin pardoned without the making of fit reparation. And therefore our Mediator must not look to procure for us a simple pardon without more ado; but must be a propitiation for our sins, and redeem us by fine and ransom: and so not only be the master of our requests, to entreat the Lord for us; but also take upon him the part of an Advocate, to plead full satisfaction made by himself, as our surety, unto all the debt wherewith we any way stood chargeable. Now the satisfaction which our surety bound himself to perform in our behalf, was of a double debt: the principal, and the accessory. The principal debt is obedience to God's most holy Law: which man was bound to pay as a perpetual tribute to his Creator, although he had never sinned; but, being now by his own default become bankrupt, is not able to discharge in the least measure. His surety therefore being to satisfy in his stead, none will be found fit to undertake such a payment, but he who is both God and Man.

Man it is fit he should be, because Man was the party that by the articles of the first Covenant was tied to this obedience; and it was requisite that, as by one man's disobedience many were made sinners, so by the obedience of one man likewise many should be made righteous. Again, if our Mediator were only God, he could have performed no obedience (the Godhead being free from all manner of subjection:) and if he were a bare man, although he had been as perfect as Adam in his integrity, or the Angels themselves; yet being left unto himself amidst all the temptations of Satan and this wicked world, he should be subject to fall, as they were: or if he should hold out, as the elect Angels did; that must have been ascribed to the grace and favor of another: whereas the giving of strict satisfaction to God's justice was the thing required in this behalf. But now being God, as well as Man, he by his own eternal Spirit preserved himself without spot: presenting a far more satisfactory obedience unto God, then could have possibly been performed by Adam in his integrity.

For, beside the infinite difference that was betwixt both their Persons, which maketh the actions of the one beyond all comparison to exceed the worth and value of the other: we know that Adam was not able to make himself holy; but what holiness he had, he received from him who created him according to his own image: so that whatsoever obedience Adam had performed, God should have eaten but of the fruit of the vineyard which himself had planted; and of his own would all that have been, which could be given unto him. But Christ did himself sanctify that human nature which he assumed; according to his own saying, Joh. 17. 19. For their sakes I sanctify myself: and so out of his own peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfaction of our debt he was pleased to tender unto his Father. Again, if Adam had done all things which were commanded him, he must for all that have said: I am an unprofitable servant; I have done that which was my duty to do: whereas in the voluntary obedience, which Christ subjected himself unto, the case stood far otherwise.

True it is, that if we respect him in his human nature, his Father is greater then he; and he is his Fathers servant: yet in that he said, and most truly said, that God was his Father, the Jews did rightly infer from thence, that he thereby made himself equal with God; and the Lord of Hosts himself hath proclaimed him to be the man that is his fellow. Being such a man therefore, and so highly born; by the privilege of his birth-right, he might have claimed an exemption from the ordinary service whereunto all other men are tied: and by being the Kings Son, have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers. When the Father brought this his first-begotten into the world, he said; Let all the Angels of God worship him: and at the very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred Person, that nature so assumed was worthy to be crowned with all glory and honor: and he in that nature might then have set himself down at the right hand of the throne of God; tied to no other subjection then now he is, or hereafter shall be; when after the end of this world he shall have delivered up the kingdom to God the Father. For then also, in regard of his assumed nature, he shall be subject unto him that put all other things under him.

Thus the Son of God, if he had minded only his own things, might at the very first have attained unto the joy that was set before him: but looking on the things of others, he chose rather to come by a tedious way and wearisome journey unto it, not challenging the privilege of a Son, but taking upon him the form of a mean servant. Whereupon in the days of his flesh, he did not serve as an honorable Commander in the Lord's host, but as an ordinary soldier: he made himself of no reputation, for the time as it were emptying himself of his high state and dignity; he humbled himself, and became obedient until his death; being content all his life long to be made under the Law: yea, so far, that as he was sent in the likeness of sinful flesh, so he disdained not to subject himself unto that Law, which properly did concern sinful flesh. And therefore howsoever Circumcision was by right appliable only unto such as were dead in their sins, and the uncircumcision of their flesh; yet he, in whom there was nobody of the sins of the flesh to be put off, submitted himself notwithstanding thereunto: not only to testify his communion with the Fathers of the Old Testament; but also by this means to tender unto his Father a bond, signed with his own blood, whereby he made himself in our behalf a debtor unto the whole Law. For I testify (saith the Apostle) to every man that is circumcised, that he is a debtor to the whole Law.

In like manner Baptism appertained properly unto such as were defiled, and had need to have their sins washed away: and therefore when all the land of Judea and they of Jerusalem went out unto John, they were all baptized of him in the river Jordan, confessing their sins. Among the rest came our Savior also: but the Baptist considering that he had need to be baptized by Christ, and Christ no need at all to be baptized by him, refused to give way unto that action; as altogether unbefitting the state of that immaculate Lamb of God, who was to take away the sin of the World. Yet did our Mediator submit himself to that ordinance of God also: not only to testify his communion with the Christians of the new Testaments; but especially (which is the reason yielded by himself) because it became him thus to fulfill all righteousness. And so having fulfilled all righteousness, whereunto the meanest man was tied, in the days of his pilgrimage (which was more then he needed to have undergone, if he had respected only himself:) the works which he performed were truly works of supererogation, which might be put upon the account of them whose debt he undertook to discharge; and being performed by the Person of the Son of God, must in that respect not only be equivalent, but infinitely over-value the obedience of Adam and all his posterity, although they had remained in their integrity, and continued until this hour, instantly serving God day and night. And thus for our main and principal debt of Obedience, hath our Mediator given satisfaction unto the Justice of his Father; with good measure, pressed down, shaken together, and running over.

But beside this, we were liable unto another debt; which we have incurred by our default, and drawn upon ourselves by way of forfeiture and nomine poenae. For as Obedience is a due debt, and God's servants in regard thereof are truly debtors: so likewise is sin a debt, and sinners debtors, in regard of the penalty due for the default. And as the payment of the debt which cometh nomine poenae, dischargeth not the tenant afterwards from paying his yearly rent; which of itself would have been due, although no default had been committed: so the due payment of the yearly rent, after the default hath been made, is no sufficient satisfaction for the penalty already incurred. Therefore our surety, who standeth chargeable with all our debts, as he maketh payment for the one by his Active, so must he make amends for the other by his Passive obedience: he must first suffer, and then enter into his glory. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect (that is, a perfect accomplisher of the work which he had undertaken) through sufferings.

The Godhead is of that infinite perfection, that it cannot possibly be subject to any passion. He therefore that had no other nature but the Godhead, could not pay such a debt as this; the discharge whereof consisted in suffering and dying. It was also fit, that God's justice should have been satisfied in that nature which had transgressed; and that the same nature should suffer the punishment, that had committed the offense. Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part of the same: that through death he might destroy him that had the power of death, that is, the Devil; and deliver them who through fear of death were all their life time subject to bondage. Such and so great was the love of God the Father toward us, he spared not his own Son, but delivered him up for us all: and so transcendent was the love of the Son of God toward the sons of men, that he desired not to be spared; but rather then they should lie under the power of death, was of himself most willing to suffer death for them: which seeing in that infinite nature, which by eternal generation he received from his Father, he could not do, he resolved in the appointed time to take unto himself a Mother, and out of her substance to have a body framed unto himself, wherein he might become obedient unto death, even the death of the cross, for our redemption. And therefore when he cometh into the world, he saith unto his Father, A body hast thou fitted me; Lo, I come to do thy will O God. By the which will (saith the Apostle) we are sanctified, through the offering of the body of Jesus Christ once for all.

Thus we see it was necessary for the satisfaction of this debt, that our Mediator should be Man: but he that had no more in him then a Man, could never be able to go through with so great a work. For if there should be found a Man as righteous as Adam was at his first creation, who would be content to suffer for the offense of others: his suffering possibly might serve for the redemption of one soul; it could be no sufficient ransom for those innumerable multitudes that were to be redeemed to God out of every kindred, and tongue, and people, and nation. Neither could any Man or Angel be able to hold out, if a punishment equivalent to the endless sufferings of all the sinners in the world should at once be laid upon him. Yea, the very powers of Christ himself, upon whom the spirit of might did rest, were so shaken in this sharp encounter; that he, who was the most accomplisht pattern of all fortitude, stood sore amazed, and with strong crying and tears prayed that, if it were possible, the hour might pass from him.

This man therefore being to offer one sacrifice for sins for ever; to the burning of that sacrifice he must not only bring the coals of his love as strong as death, and as ardent as the fire which hath a most vehement flame, but he must add thereunto those everlasting burnings also, even the flames of his most glorious Deity: and therefore through the eternal Spirit must he offer himself without spot unto God; that hereby he might obtain for us an eternal redemption. The blood whereby the Church is purchased, must be God's own blood: and to that end must the Lord of glory be crucified; the Prince and author of life be killed; he whose eternal generation no man can declare, be cut off out of the land of the living; and the man that is God's own fellow be thus smitten; according to that which God himself foretold by his Prophet. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered. The people of Israel, we read, did so value the life of David their King, that they counted him to be worth ten thousand of themselves: how shall we then value of David's Lord; who is the blessed and only Potentate, the King of kings, and Lord of lords? It was indeed our nature that suffered; but he that suffered in that nature, is over all, God blessed forever: and for such a Person to have suffered but one hour, was more then if all other persons had suffered ten thousand millions of years.

But put case also, that the life of any other singular man might be equivalent to all the lives of whole mankind: yet the laying down of that life would not be sufficient to do the deed, unless he that had power to lay it down had power likewise to take it up again. For, to be detained always in that prison from whence there is no coming out before the payment of the uttermost farthing; is to lie always under execution, and to quit the plea of that full payment of the debt wherein our surety stood engaged for us. And therefore the Apostle upon that ground doth rightly conclude; that if Christ be not raised, our faith is vain, we are yet in our sins: and consequently, that as he must be delivered to death for our offenses, so he must be raised again for our justification.

Yea, our Savior himself, knowing full well what he was to undergo for our sakes, told us beforehand, that the Comforter whom he would send unto us, should convince the world, that is, fully satisfy the consciences of the sons of men, concerning that everlasting righteousness, which was to be brought in by him, upon this very ground: Because I go to my Father, and ye see me no more. For if he had broken prison, and made an escape, the payment of the debt, which as our surety he took upon himself, being not yet satisfied; he should have been seen here again: Heaven would not have held him, more then Paradise did Adam, after he had fallen into God's debt and danger. But our Savior raising himself from the dead, presenting himself in Heaven before him unto whom the debt was owing, and maintaining his standing there, hath hereby given good proof, that he is now a free man, and hath fully discharged that debt of ours for which he stood committed. And this is the evidence we have to show of that righteousness, whereby we stand justified in God's sight: according to that of the Apostle. Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us.

Now although an ordinary man may easily part with his life; yet doth it not lie in his power to resume it again at his own will and pleasure. But he that must do the turn for us, must be able to say as our JESUS did, I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again: and in another place; Destroy this Temple, and in three days I will raise it up; saith he unto the Jews, speaking of the Temple of his body. An human nature then he must have had, which might be subject to dissolution: but being once dissolved, he could not by his own strength (which was the thing here necessarily required) raise it up again; unless he had declared himself to be the Son of God with power, by the resurrection from the dead. The Manhood could suffer, but not overcome the sharpness of death: the Godhead could suffer nothing, but overcome anything. He therefore that was both to suffer and to overcome death for us, must be partaker of both natures: that being put to death in the flesh, he might be able also to quicken himself by his own Spirit.

And now are we come to that part of Christ's mediation, which concerneth the conveyance of the redemption of this purchased possession unto the sons of men. A dear purchase indeed, which was to be redeemed with no less price then the blood of the Son of God: but what should the purchase of a stranger have been to us? or what should we have been the better for all this; if we could not derive our descent from the purchaser, or raise some good title whereby we might estate our selves in his purchase? Now this was the manner in former time in Israel, concerning redemptions: that unto him who was the next of kin belonged the right of being Goël, or the Redeemer. And Job had before that left this glorious profession of his faith unto the perpetual memory of all posterity. I know that my Goël or Redeemer liveth, and at the last shall arise upon the dust (or, stand upon the earth.) And after this my skin is spent; yet in my flesh shall I see God. Whom I shall see for my self, and mine eyes shall behold, and not another for me. Whereby we may easily understand, that his and our Redeemer was to be the invisible God; and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed. For if he had not thus assumed our flesh; how should we have been of his blood, or claimed any kindred to him? and unless the Godhead had by a personal union been inseparably conjoined unto that flesh; how could he therein have been accounted our next of kin?

For the better clearing of which last reason; we may call to mind that sentence of the Apostle. The first man is of the earth earthy: the second man is the Lord from heaven. Where, notwithstanding there were many millions of men in the world betwixt these two; yet we see our Redeemer reckoned the second man: and why? but because these two were the only men who could be accounted the prime fountains from whence all the rest of mankind did derive their existence and being. For as all men in the world by mean descents do draw their first original from the first man: so in respect of a more immediate influence of efficiency and operation do they owe their being unto the second man, as he is the Lord from heaven. This is God's own language unto Jeremy, Before I formed thee in the belly, I knew thee; and this is David's acknowledgement, for his part; Thy hands have made me and fashioned me; thou hast covered me in my mother womb: thou art he that took me out of my mothers bowels: and Jobs, for his also. Thy hands have made me and fashioned me together round about: thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews: and the Apostles, for us all: In him we live, and move, and have our being: who inferreth also thereupon, both that we are the offspring or generation of God; and that he is not far from everyone of us. This being to be admitted for a most certain truth (notwithstanding the opposition of all gain-sayers) that God doth more immediately concur to the generation and all other motions of the creature, then any natural agent doth or can do. And therefore, if by one man's offense, death reigned by one; much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. Considering that this second man is not only as universal a principle of all our beings, as was that first, and so may sustain the common person of us all, as well as he; but is a far more immediate agent in the production thereof: not, as the first, so many generations removed from us, but more near unto us then our very next progenitors; and in that regard justly to be accounted our next of kin, even before them also.

Yet is not this sufficient neither: but there is another kind of generation required, for which we must be beholding unto the second man, the Lord from heaven; before we can have interest in this purchased Redemption. For as the guilt of the first man's transgression is derived unto us by the means of carnal generation: so must the benefit of the second man's obedience be conveyed unto us by spiritual regeneration. And this must be laid down as a most undoubted verity; that, except a man be born again, he cannot see the kingdom of God; and that every such must be born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Now, as our Mediator in respect of the Adoption of Sons, which he hath procured for us, is not ashamed to call us Brethren: so in respect of this new birth, whereby he begetteth us to a spiritual and everlasting life, he disdaineth not to own us as his Children. When thou shalt make his seed an offering for sin, he shall see his seed: saith the Prophet Isaiah. A seed shall serve him; it shall be accounted to the Lord for a generation: saith his Father David likewise of him. And he himself, of himself: Behold I, and the children which God hath given me. Whence the Apostle deduceth this conclusion: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same. He himself, that is, he who was God equal to the Father: for who else was able to make this new creature, but the same God that is the Creator of all things? (no less power being requisite to the effecting of this, then was at the first to the producing of all things out of nothing:) and these new babes being to be born of the Spirit; who could have power to send the Spirit, thus to beget them, but the Father and the Son from whom he proceeded? the same blessed Spirit, who framed the natural body of our Lord in the womb of the Virgin, being to new mould and fashion every member of his mystical body unto his similitude and likeness.

For the further opening of which mystery (which went beyond the apprehension of Nicodemus, though a master of Israel ) we are to consider; that in every perfect generation, the creature produced receiveth two things from him that doth beget it: Life and Likeness. A curious limmer draweth his own sons pourtraicture to the life (as we say:) yet because there is no true life in it, but a likeness only; he cannot be said to be the begetter of his picture, as he is of his Son. And some creatures there be that are bred out of mud or other putrid matter: which although they have life, yet because they have no correspondence in likeness unto the principle from whence they were derived, are therefore accounted to have but an improper and equivocal generation. Whereas in the right and proper course of generation (others being esteemed but monstrous births that swerve from that rule) every creature begetteth his like:

Now touching our spiritual death and life, these sayings of the Apostle would be thought upon. We thus judge, that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. From all which we may easily gather, that if by the obedience and sufferings of a bare man, though never so perfect, the most sovereign medicine that could be thought upon should have been prepared for the curing of our wounds: yet all would be to no purpose, we being found dead, when the medicine did come to be applied.

Our Physician therefore must not only be able to restore us unto health, but unto life it self: which none can do but the Father, Son, and holy Ghost; one God, blessed forever. To which purpose, these passages of our Savior also are to be considered. As the Father hath life in himself: so hath he given to the Son to have life in himself. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live forever: and the bread that I will give, is my flesh, which I will give for the life of the world. The substance whereof is briefly comprehended in this saying of the Apostle: The last Adam was made a quickening spirit. An Adam therefore and perfect Man must he have been; that his flesh, given for us upon the Cross, might be made the conduict to convey life unto the world: and a quickening spirit he could not have been, unless he were God, able to make that flesh an effectual instrument of life by the operation of his blessed Spirit. For, as himself hath declared, It is the Spirit that quickeneth; without it, the flesh would profit nothing.

As for the point of similitude and likeness: we read of Adam, after his fall, that he begat a son in his own likeness, after his image: and generally, as well touching the carnal as the spiritual generation, our Savior hath taught us this lesson, That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. Whereupon the Apostle maketh this comparison betwixt those who are born of that first man, who is of the earth earthy, and of the second man, who is the Lord from heaven. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly: and as we have borne the image of the earthy, we shall also bear the image of the heavenly. We shall indeed hereafter bear it in full perfection: when the Lord Jesus Christ shall change our base body, that it may be fashioned like unto his glorious body; according to the working, whereby he is able even to subdue all things unto himself. Yet in the mean time also, such a conformity is required in us unto that heavenly man, that our conversation must be in heaven, whence we look for this Savior: and that we must put off, concerning the former conversation, that old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of our mind; and put on the new man, which after God is created in righteousness and true holiness. For as in one particular point of domestical authority, the Man is said to be the image and glory of God, and the Woman the glory of the Man: so in a more universal manner is Christ said to be the image of God, even the brightness of his glory, and the express image of his person; and we to be conformed to his image, that he might be the first-born among those many brethren, who in that respect are accounted the glory of Christ.

We read in the holy story, that God took of the spirit which was upon Moses, and gave it unto the seventy Elders; that they might bear the burden of the people with him, and that he might not bear it, as before he had done, himself alone. It may be, his burden being thus lightened, the abilities that were left him for government were not altogether so great, as the necessity of his former employment required them to have been: and in that regard, what was given to his assistants, might perhaps be said to be taken from him. But we are sure the case was otherwise in him of whom now we speak: unto whom God did not thus give the Spirit by measure. And therefore although so many millions of believers do continually receive this supply of the Spirit of Jesus Christ; yet neither is that fountain any way exhausted, nor the plenitude of that well-spring of grace any whit impaired or diminished: it being God's pleasure, That in him should all fullness dwell; and that of his fullness all we should receive, grace for grace. That as in the natural generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten; that there is no member to be seen in the Father, but there is the like answerably to be found in the Child, although in a far less proportion; so it falleth out in this spiritual, that for every grace which in a most eminent manner is found in Christ, a like grace will appear in God's Child, although in a far inferior degree; similitudes and likenesses being defined by the Logicians to be comparisons made in quality, and not in quantity.

We are yet further to take it into our consideration, that by thus enlivening and fashioning us according to his own image, Christ's purpose was not to raise a seed unto himself dispersedly and distractedly, but to gather together in one, the Children of God that were scattered abroad; yea and to bring all unto one head by himself, both them which are in Heaven and them which are on the Earth. That as in the Tabernacle, the veil divided between the Holy place and the most Holy; but the curtains which covered them both were so coupled together with the taches, that it might still be one Tabernacle: so the Church Militant and Triumphant, typified thereby, though distant as far the one from the other as Heaven is from Earth, yet is made but one Tabernacle in Jesus Christ; In whom all the building fifty framed together groweth unto an holy Temple in the Lord, and in whom all of us are built together for an habitation of God through the Spirit.

The bond of this mystical union betwixt Christ and us (as elsewhere hath more fully been declared) is on his part that quickening Spirit, which being in him as the Head, is from thence diffused to the spiritual animation of all his Members: and on our part Faith, which is the prime act of life wrought in those who are capable of understanding by that same Spirit. Both whereof must be acknowledged to be of so high a nature, that none could possibly by such ligatures knit up so admirable a body, but he that was God Almighty. And therefore although we did suppose such a man might be found who should perform the Law for us, suffer the death that was due to our offense and overcome it; yea, and whose obedience and sufferings should be of such value, that it were sufficient for the redemption of the whole world: yet could it not be efficient to make us live by faith, unless that Man had been able to send God's Spirit to apply the same unto us.

Which as no bare Man or any other Creature whasoever can do; so for Faith we are taught by S. Paul, that it is the operation of God, and a work of his power, even of that same power wherewith Christ himself was raised from the dead. Which is the ground of that prayer of his, that the eyes of our understanding being enlightened, we might know what is the exceeding greatness of his power to us-ward who believe; according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all Principality, and Power, and Might, and every Name that is named not only in this World, but also in that to come: and hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fullness of him that filleth all in all.

Yet was it fit also, that this Head should be of the same nature with the Body which is knit unto it: and therefore that he should so be God, as that he might partake of our Flesh likewise. For we are members of his body, saith the same Apostle; of his flesh, and of his bones. And, except ye eat the flesh of the Son of man, saith our Savior himself, and drink his blood; ye have no life in you. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Declaring thereby, first, that by this mystical and supernatural union, we are as truly conjoined with him, as the meat and drink we take is with us; when by the ordinary work of Nature, it is converted into our own substance. Secondly, that this conjunction is immediately made with his human nature. Thirdly, that the Lamb slain, that is, Christ crucified, hath by that death of his, made his flesh broken, and his blood poured out for us upon the Cross, to be fit food for the spiritual nourishment of our souls; and the very well-spring from whence, by the power of his Godhead, all life and grace is derived unto us.

Upon this ground it is, that the Apostle telleth us, that we have boldness to enter into the Holiest by the blood of Jesus; by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. That as in the Tabernacle, there was no passing from the Holy to the most Holy place, but by the veil: so now there is no passage to be looked for from the Church Militant to the Church Triumphant, but by the flesh of him, who hath said of himself; I am the way, the truth and the life, no man cometh unto the Father but by me. Jacob in his dream beheld a ladder set upon the Earth, the top whereof reached to Heaven, and the Angels of God ascending and descending on it, the Lord himself standing above it. Of which vision none can give a better interpretation then he, who was prefigured therein, gave unto Nathaniel. Hereafter you shall see Heaven opened, and the Angels of God ascending and descending upon the Son of man. Whence we may well collect, that the only means whereby God standing above, and his Israel lying here below are conjoined together, and the only ladder whereby Heaven may be scaled by us, is the Son of man, the type of whose flesh, the veil, was therefore commanded to be made with Cherubims; to show that we come to an innumerable company of Angels, when we come to Jesus, the Mediator of the New Testament: who as the Head of the Church hath power to send forth all those ministering spirits, to minister for them who shall be Heirs of salvation.

Lastly, we are to take into our consideration, that as in things concerning God, the main execution of our Savior's Priesthood doth consist; so in things concerning man, he exerciseth both his Prophetical Office, whereby he openeth the will of his Father unto us, and his Kingly, whereby he ruleth and protecteth us. It was indeed a part of the Priests office in the Old Testament, to instruct the people in the Law of God, and yet were they distinguished from Prophets: like as in the New Testament also, Prophets as well as Apostles, are made a different degree from ordinary Pastors and Teachers, who received not their doctrine by immediate inspiration from Heaven; as those other Holy men of God did, who spake as they were moved by the holy Ghost. Whence S. Paul putteth the Hebrews in mind, that God who in sundry parts and in sundry manners spake in time past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son Christ Jesus: whom therefore he styleth the Apostle, as well as the High Priest of our profession; who was faithful to him that appointed him, even as Moses was in all his house.

Now Moses, we know, had a singular preeminence above all the rest of the Prophets: according to that ample testimony which God himself giveth of him. If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house: with him will I speak mouth to mouth, even aparently, and not in dark speeches; and the similitude of the Lord shall he behold. And therefore we find, that our Mediator in the execution of his Prophetical office is in a more peculiar manner likened unto Moses: which he himself also did thus foretell. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me; unto him ye shall hearken. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the Lord my God; neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken, that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my Name, I will require it of him.

Our Prophet therefore must be a Man raised from among his Brethren the Israelites, ( of whom, as concerning the flesh, he came) who was to perform unto us, that which the Fathers requested of Moses: Speak thou to us, and we will hear; but let not God speak with us, lest we die. And yet (that in this also we may see, how our Mediator had the preeminence) when Aaron, and all the children of Israel were to receive from the mouth of Moses all that the Lord had spoken with him in Mount, Sinai, they were afraid to come nigh him, by reason of the glory of his shining countenance: so that he was fain to put a veil over his face, while he spake unto them that which he was commanded. But that which for a time was thus made glorious, had no glory in respect of the glory that excelleth; and both the glory thereof, and the veil which covered it, are now abolished in Christ: the veil of whose flesh doth so overshadow the brightness of his glory, that yet under it we may behold his glory, as the glory of the only begotten of the Father; yea; and we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord.

And this is daily effected by the power of the Ministry of the Gospel, instituted by the authority, and seconded by the power, of this our great Prophet: whose transcendent excellency beyond Moses, (unto whom, in the execution of that function, he was otherwise likened) is thus set forth by the Apostle. He is counted worthy of more glory then Moses, in as much as he who hath built the house hath more honor then the house. For every house is built by someone: but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after: but Christ, as the Son, over his own house. This house of God is no other then the Church of the living God: whereof as he is the only Lord, so is he also properly the only Builder. Christ therefore being both the Lord and the Builder of his Church, must be God as well as Man: which is the cause, why we find all the several mansions of this great house to carry the title indifferently of the Churches of God, and the Churches of Christ.

True it is, that there are other ministerial builders, whom Christ employeth in that service: this being not the least of those gifts which he bestowed upon men at his Triumphant Ascension into Heaven, that he gave not only ordinary Pastors and Teachers, but Apostles likewise, and Prophets, and Evangelists; for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the body of Christ. Which, what great power it required, he himself doth fully express in passing the grant of this high Commission unto his Apostles. All power is given unto me in Heaven and in Earth. Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you: and lo, I am with you always, even unto the end of the World. Amen.

S. Paul professeth of himself, that he labored more abundantly then all the rest of the Apostles: yet not I, saith he, but the grace of God which was with me. And therefore although according to that grace of God which was given unto him, he denieth not but that, as a wise Master-builder, he had laid the foundation; yet he acknowledgeth that they upon whom he had wrought, were God's building, as well as God's husbandry. For who, saith he, is Paul, and who is Apollo, but Ministers by whom you believed, even as the Lord gave to every man? I have planted, Apollo watered: but God gave the increase. So then, neither is he that planteth anything, neither he that watereth: but God that giveth the increase.

Two things therefore we find in our great Prophet, which do far exceed the ability of any bare Man; and so do difference him from all the Holy Prophets, which have been since the World began. For first, we are taught; that no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him: and that no man hath seen God at any time; but the only begotten Son, which is in the bosom of the Father, he bath declared him. Being in his bosom, he is become conscious of his secrets, and so out of his own immediate knowledge, enabled to discover the whole will of his Father unto us. Whereas alother Prophets and Apostles receive their revelations at the second hand, and according to the grace given unto them by the Spirit of Christ. Witness that place of S. Peter, for the Prophets: Of which salvation the Prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you; searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. And for the Apostles, those heavenly words which our Savior himself uttered unto them, whilst he was among them. When the Spirit of Truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me: for he shall receive of mine, and show it unto you. All things that the Father hath, are mine: therefore said I, that he shall take of mine, and shall show it unto you.

Secondly, all other Prophets and Apostles can do no more (as hath been said) but plant and water; only God can give the increase: they may teach indeed and baptize; but unless Christ were with them by the powerful presence of his Spirit, they would not be able to save one soul by that Ministry of theirs. We, as lively stones, are built up a spiritual house: but, except the Lord do build this house, they labor in vain that build it. For who is able to breathe the Spirit of life into those dead stones, but he, of whom it is written; The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear it shall live. And again: Awake thou that sleepest, and arise from the dead; and Christ shall give thee light. Who can awake us out of this dead sleep, and give light unto these blind eyes of ours; but the Lord our God, unto whom we pray, that he would lighten our eyes, lest we sleep the sleep of death?

And as a blind man is not able to conceive the distinction of colors, although the skillfullest man alive should use all the art he had to teach him; because he wanteth the sense whereby that object is discernible: so 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. Whereupon the Apostle concludeth, concerning himself and all his fellow-laborers; that God who commanded the light to shine out of darkness, hath shined in our hearts; to give the light of the knowledge of the glory of God, in the face of Jesus Christ: but we have this treasure in earthen vessels; that the excellency of the power may be of God, and not of us. Our Mediator therefore (who must be able to save them to the uttermost that come unto God by him ) may not want the excellency of the power, whereby he may make us capable of this high knowledge of the things of God, propounded unto us by the ministry of his servants: and consequently, in this respect also, must be God as well as Man.

There remaineth the Kingdom of our Redeemer: described thus by the Prophet Isaiah. Of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his kingdom; to order it, and to establish it with judgment and with justice, from henceforth even forever. And by Daniel: Behold, one like the Son of man came with the clouds of Heaven, and came to the Ancient of days; and they brought him near before him. And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him: His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed. And by the Angel Gabriel, in his ambassage to the blessed Virgin. Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give him the Throne of his Father David. And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.

This is that new David our King, whom God hath raised up unto his own Israel: who was in Truth, that which he was called; the Son of Man, and the Son of the Highest. That in the one respect, we may say unto him, as the Israelites of old did unto their David; Behold, we are thy bone and thy flesh: and in the other, sing of him as David himself did; The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. So that the promise made unto our first Parents, that the seed of the Woman should bruise the Serpents head, may well stand with that other saying of S. Paul; that the God of peace shall bruise Satan under our feet. Seeing for this very purpose the Son of God was manifested in the flesh, that he might destroy the works of the Devil. And still that foundation of God will remain unshaken: I even I am the Lord, and beside me there is no Savior. Thou shalt know no God but me: for there is no Savior beside me.

Two special branches there be of this Kingdom of our Lord and Savior: the one of Grace, whereby that part of the Church is governed which is Militant upon Earth; the other of Glory, belonging to that part which is Triumphant in Heaven. Here upon earth, as by his Prophetical office he worketh upon our Mind and Understanding, so by his Kingly, he ruleth our Will and Affections; casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Where, as we must needs acknowledge, that it is God which worketh in us both to will and to do, and that it is he which sanctifieth us wholly: so are we taught likewise to believe, that both he who sanctifieth, and they who are sanctified, are all of one, namely of one and the self-same nature; that the sanctifyer might not be ashamed to call those, who are sanctified by him, his brethren: that as their nature was corrupted, and their blood tainted in the first Adam, so it might be restored again in the second Adam; and that as from the one a corrupt, so from the other a pure and undefiled nature might be transmitted unto the heirs of salvation.

The same God that giveth grace, is he also that giveth glory: yet so, that the streams of both of them must run to us through the golden pipe of our Savior's humanity. For since by man came death; it was fit that by man also should come the resurrection of the dead. Even by that man, who hath said: Who so eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. Who, then, shall come to be glorified in his Saints, and to be made marvelous in all them that believe: and shall change this base body of ours, that it may be fashioned like unto his own glorious body; according to the working, whereby he is able even to subdue all things unto himself. Unto him therefore that hath thus loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever, Amen.