A Cure for the Cankering Error OF THE New Eutychians: Who (concerning the Truth) have erred; SAYING, That our blessed Mediator did not take his Flesh of the Virgin Mary, neither was he made of the Seed of David according to the Flesh; and thereby have overthrown the Faith of some.  
By Thomas Monck.  Joh. 17.3. 
This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.  2 Pet. 3.17. 
Beware, lest ye also being led away with the error of the wicked, fall from your own steadfastness, etc.  
London, Printed for the Author, Anno 1673.   

The Author to the Reader.  
Christian Reader,  
THE matters contended for in this Treatise, are on all hands confessed to be very weighty, and necessary to our Salvation, which in short are these, viz. The true knowledge of God, and his Son Jesus Christ our Lord, which to know is life Eternal. Now these new Eutychians, which here in this Treatise I oppose, say, That the Divine Nature of Christ which was in the beginning with God, and was God, Joh. 1.1, 2. compared with the 14 verse, was made flesh, viz. by turning his Divine Nature or Godhead into flesh, even at the Water was turned into Wine at Cana, Joh. 2.9. which ceased. to be Water and became Wine; so the Eternal Word, viz. God the Creator of Heaven and Earth, ceased from being a Creator, to become a Creature, viz. Man, and died for our sins, as these men say, as you may see in this ensuing Discourse. Nov this Opinion I call Erroneous and Heretical, and endeavour to prove it so, as also impossible; sigh God is Immortal, and Immutable, yea, Perfection itself, and therefore cannot die, nor yet be changed, as I have proved in this Treatise.  
Secondly, They say in plain words, That our blessed Mediator did not take his flesh of the Virgin Mary, nor of David; and so by Consequence he was not the true Son of David: and if so, how can we be saved? sigh all the Promises are Yea and Amen, in him that was the true Son of David, as the Reader may see in the ensuing Discourse, which is a consequence of the former Opinion. Now albeit some of them that be more subtle, begin to bogle and will not speak plainly to this question, What the Word was before it was flesh? but say they cannot tell.  
We say, he was either a Creator, or a Creature, sigh we know no other thing that could die for us: and (as was said before) God the Creator of all things could not die, as we believe: Therefore if they deny him to be a Creator, than we think they must be Arrians or Socinians, which two Opinions, they say, they abhor as false and erroneous; but the other part of them say still, as they all use to say heretofore, That he was of the uncreated substance of his Father, their Essence being one: but yet they all agree in this, That he that was the Eternal Word did, not take his Flesh of the blessed Virgin Mary, as we say he did.  
Now I can assure thee, Christian Reader, I have had no mind to Dispute, much less to Write about these great Mysteries; which I humbly believe and adore: but the Opposition that these men of late have made against the Truth, & the great danger that I know some poor Souls have been & yet are in concerning these things about God & Christ; as also the exhortation of the Apostle Judas, which bids us earnestly contend for that Faith which was once delivered to the Saints, hath engaged me in this great Work; which I confess I am not sufficient for, but hope by this to open a door to some abler Pen to enlarge upon, and further explain these great Mysteries, that so the little children that John bids keep themselves from Idols, may know them better than yet I doubt they do.  
Now the principal things I treat of in this Book, are these Four: First, Of the Essence of God. Secondly, Of the Holy Trinity. Thirdly, About the Person of Christ. Fourthly, Of the union of Natures in that one sacred Person: As you may see, if the Lord open your eyes, as he did the two Disciples that were a going to Emmaus, and that he may so do, is and shall be the Prayer of the Author of this Book to God for thee.  
And because I would be an instrument in the hand of God to keep thee from Heresy, or pluck thee out if thou art in it, I have thought good to open to thee in some measure the nature of that d●●●nable sin of Heresy, from the words of the Apostle Peter, which I will use as a Preface to this Book; to the which I refer thee, as also to the Book itself, for thy satisfaction: and shall pray that God would be pleased to make it effectual for the end intended; which is God's Glory, and the Salvation of poor Souls, and remain,  
Thine To serve in what I may for the Truth's sake, T. M. October 19 1672   

The Preface.  2 Pet. 2.1, 2, 3. 
But there were false Prophets amongst the People, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of: And through covetousness, shall they with feigned words, make merchandise of you.  
1. IN these words the holy Apostle shows us, That as the Church and People of God in old time, had their enemies, the false Prophets; so the Church of Christ, in these last days, shall have their Adversaries, the false Teachers.  
2. That the work of the false Teachers will be, privily to bring in damnable Heresies.  
3. That the Heresies will be of so destructive and damnable a nature, that they which adhere to them, will even in so doing, deny the Lord that bought them.  
4. That the false Teachers in bringing in the said damnable Heresies, will bring upon themselves swift destruction.  
5. Such shall be the success of false Teachers, That many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of.  
6. That which shall be the moving Cause to set false Teachers a work, shall be Covetousness.  
7. The Engine or Instrument which they shall use to carry on their work, shall be feigned words.  
8. And lastly, The condition that those will be brought into, which follow them, is no better than slavery, they shall make Merchandise of you: that you shall, as it were, be bought and sold into slavery.  
I hope, through the good assistance of Jesus Christ, to treat of these Eight Particulars briefly, as an Introduction to this Treatise.  
First, It being the main design of Satan to subvert the Kingdom of God; he hath in all Ages used his utmost endeavour so to do. He assaulted our first Parents, even when they were in innocency; and having prevailed so far, that the first Covenant hath been broken, and thereby the Will of Man depraved; though God hath provided by the new Covenant of his Grace and Mercy to save through his Son Jesus Christ all those that do believe in him, yet Satan and his instruments, have not ceased in all Ages since the first discovery thereof, to make opposition against it. When God was pleased to take his People by the hand to bring them out of Egypt, and by his Servant Moses to direct them in the way of his Covenant; there wanted not a Balaam to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication. See Rev. 2.14. Numb. 25.1, 2. When Elijah the Prophet of the Lord, taught Israel the knowledge of the true God, the Prophets of Baal sought to teach them the Idolatry of Baal, 1 King. 18. When Jeremiah the Prophet of the Lord, taught the People obedience, according to the Word of the Lord, than Hananiah spoke in opposition to it, in the presence of all the People, Jer. 28.11. It would be too long to recite every particular mentioned in the holy Scriptures, wherein the opposition is recorded which false Prophets have made against the Truth of God, and against those that God hath been pleased to send to declare it: If we consider the work that false Prophets, and false Teachers do, and the way they take to effect it, we shall find it is a most desperate design they are engaged in, it is no less than bringing in of damnable Heresies; such, as being retained, do overthrow the Faith, and even make shipwreck of a good Conscience; See 2 Tim. 2.18. & 1 Tim. 1.19. What can be worse than to set up for a God, that which is not God, and for Divine Worship that which the true God never commanded. See Jer. 10. Matth. 15.9. And if also we take notice of the way that false Teachers take to effect their purpose, viz. to bring in Heresies into the Church, it will be found to be carried on with much subtlety, the Text tells us, they do it privily. We must not think that false Teachers do teach no truth at all, but rather together with the Truth, which in part they deliver, they mix with it certain Errors, of so destructive a nature to it, that the Truth is overthrown by the Error. The false Teachers mentiomed, Acts 15.1. would not say that the Disciples ought not to believe in Christ for Salvation, yet what they taught amounted to the same, which was, That except ye be circumcised after the manner of Moses, ye cannot be saved: See Gal. 5.1, 2, 3, 4. All the false Teachers are not said to deny the Resurrection, but some denied it, others said it is passed already; See 1 Cor. 15.12. 2 Tim. 2.18.  
Therefore, Secondly, When we do consider seriously to what danger Heresy doth expose us, we had need to pray to God that he will keep us, that we be not led away with the Error of the Wicked, and so fall from our steadfastness, but rather that we may grow in Grace, and in the knowledge of our Lord Jesus Christ; See 2 Pet. 3.17, 18. For there be many Errors which are not so dangerous as Heresy; there may be error in Knowledge and also in Practice, which yet are far short of Heresy: Alas, we know but in part, 1 Cor. 13.9. Luk. 17.10. And for Practice, when we have done all, we are unprofitable Servants, we have done but what was our duty to do. But Heresy is a work of the flesh, Gal. 5.19, 20. 'tis reckoned up with Adultery, Fornication, Uncleanness, Lasciviousness; with Idolatry, Witchcraft, Hatred, Variance, Wrath, Strife, Sedition; with Envyings, Murders, Drunkenness, and suchlike. Can this be good that is martialled in the midst of these? For, when the holy Spirit by the Word of God sets forth the nature of Heresy, he compareth it to Leaven, 1 Cor. 5.6, 7. Gal. 5.9. Because Leaven is of such a nature, that it makes all the lump to savour of it: So Heresy, if it be not truly removed, it gives all that embrace it participation of its sour relish. Likewise it is compared to a Gangreen, 2 Tim. 2.17. which is a Venom▪ of such an eating nature, that except a member be cut off, the whole will be destroyed, unless it be speedily stopped, before it hath taken too much root in the part infected with it. So it is with Heresy, if it be not speedily stopped, it will grow to such a head, that the Heretic, though he be condemned of himself, yet he will not be turned, but must be cut off; see Tit. 3.10, 11.  
For, Thirdly, The nature of Heresy is such, that it opposeth the Doctrine of God, and of our Lord Jesus Christ. See that famous place in the Epistle of Judas, vers. 3. Beloved, saith the Apostle, when I gave all diligence to write unto you of the common Salvation, it was needful for me to write unto you, and exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints, vers. 4. For there are certain men crept in unawares, which were before of old ordained to this concondemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. Here we see the damnable nature of Heresy, it denies God, and our Lord Jesus Christ, and so takes away the object of saving Faith: for saving Faith hath for its object God and Christ; yet so as we first believe in Jesus Christ, God-Man, a Saviour unto all them that do believe in him, and by Christ we believe in God, see 1 Pet. 1.21. the Father, Son, and holy Ghost; a God and Father unto all them that believe.  
Now because things are best seen by their contraries, I will lay down four Propositions, which every true Christian owns (or aught to own) and every Heretic denies in part or in whole; whereby you may clearly discern the destructive nature of Heresy to all true Religion and Piety.  
Prop. 1. God the Father, Son, and holy Ghost is the object of saving Faith. No man was ever saved without this Faith: no man ever called upon God, but by the help of the holy Ghost, 1 Cor. 12.3. As no man can say that Jesus is the Christ, so neither can any man say that God is God, but by the holy Ghost: neither did God ever hear any man that called upon him for Salvation, but for his Son's sake.  
Prop. 2. Jesus Christ God-Man is the object of Faith, and therefore he is to be believed in; Ye believe in God, believe also in me, Joh. 14.1. So likewise his Apostles taught, Believe on the Lord Jesus Christ, and thou shalt be saved and thine house, Acts 16.31. testifying both to the Jews and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ; yea, we are commanded of God to believe in Jesus Christ, 1 Joh. 3.23. And this is his Commandment, That we should believe on his Son Jesus Christ; and love one another, as he gave us Commandment: and we receive remission of sins by this Faith; See Acts 26.15, 16, 17, 18. where Christ saith to St. Paul, I send thee to the Gentiles to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and an inheritance among them which are sanctified by Faith that is in me. So that Jesus Christ is God and Man in one Person: for none can forgive sins but God, none can be the primary and proper object of Faith but God; Faith being a part of divine moral Worship: for we give honour to him in whom we believe. None can be a Mediator between God and Man, but he that is God and Man in one Person; none can offer a Sacrifice to God for the sin of man, so as to procure peace and purity of Conscience, but Jesus Christ who is God and Man in one Person; God, of the substance of his Father, begotten before the World: and Man, of the substance of his Mother, born in the World; perfect God, and perfect Man, of a reasonable Soul and humane Flesh subsisting, 
* See the Creed of Athanasius.  Joh. 1.1, 2, 3. Rom. 1.3. Gal. 4.4.  
Prop. 3. Jesus Christ, as God-Man, is our Saviour, he united our Nature to his Divine Nature; he was born of the Virgin Mary, he kept the Law, and fulfilled all Righteousness, and then suffered Death for us; as Man he died, and by the power of his Godhead he was raised again, that we might be justified by faith in him: see Rom. 4.24, 25. so that we have redemption through his blood, the forgiveness of sins according to the riches of his Grace, Eph. 1.7. Hence St. Paul desireth to know nothing among the Corinthians, save Jesus Christ, and him crucified, 1 Cor. 2.1, 2. Our Communion with God is by faith in the Son of God, see Phil. 2.1. 1 Joh. 1.3. The life which I now live in the Flesh, saith St. Paul, I live by the Faith of the Son of God, who loved me, and gave himself for me, Gal. 2.20. So that Christ is the object of divine Worship, Acts 7.59. Rev. 5.12. Of that hope which is saving, and maketh not ashamed, Col. 1.27. Rom. 5.5. of our sincere and greatest love, 1 Cor. 16.22. of our absolute service, and divine faith, Rom. 14.9, 18. Joh. 14.1. Oh the excellency of Jesus Christ to a believing Soul! Mr. Calvin reprehends those as highly injurious to miserable Souls, who by calling of God the object of Faith simply, in the mean while omit Christ, without whom there can be no Faith nor Access to God, etc. See Calv. Institut. lib. 2. sect. 4.  
Prop. 4. We, in order of nature, not of time, believe first in Christ; and by Christ in God. As the Apostle Peter teacheth, speaking of Christ, who verily, saith he, was fore-ordained, before the foundation of the World; but was manifested in these last times for you, who by him do believe in God, that raised him from the dead, and gave him glory, that your Faith and hope might be in God, 1 Pet. 1.20, 21. So that Christ is the Way, the Truth, and the Life; No man cometh unto the Father, but by him, Joh. 14.6. He is the Mediator, as the Apostle teacheth his Son Timothy, 1 Tim. 2.5. For, saith he, there is one God, and one Mediator between God and Men, the Man Christ Jesus. Extremes come not together but by their midst, from the nature of a just God unto a Sinner. God in Christ is a tender Father, out of Christ a consuming fire. Man's way to God is by the Man-God, for Christ as the Redeemer is the Mediator, not the ultimate object of Faith; for by Christ we believe in God.  
Beloved in our Lord and Saviour Jesus Christ, I beseech you to consider the destructive and damnable nature of Heresy, which is contrary to these Propositions which I have laid down, and proved from the Holy Scriptures. Heresy, it denies God, it denies his Essence, it denies the Trinity of Persons, it denies the Lord Jesus Christ; it denies his two Natures; the Divine Nature, whereby he is God; the Humane Nature, whereby he is Man: it denies his Personality, whereby the two Natures (subsist in one Person; it denies the object of saving Faith, of Divine Worship; it denies satisfaction made by Christ unto the Father; it denies Remission of Sin, Justification, Adoption, Sanctification, and the hope of Glorification; in a word, what truth doth it not deny? O the destructive and damnable nature of Heresy! The Apostle charges the Corinthians but with one Heresy in the 15th Chapter. How say some among you (saith he) that there is no resurrection of the dead. But behold, what are the natural consequences thereof! how many Heresies doth that one Heresy let in, or is the root of? First, If there be no resurrection of the dead, then is not Christ risen. 2. If Christ is not risen, then is your preaching vain; 3. and your faith is also vain: 4. yea, and we are found false witnesses of God, because we have testified of God that he raised up Christ, whom he raised not up if so be that the dead rise not. 5. For if the dead rise not, then is not Christ risen. 6. And if Christ be not risen, your faith is vain, and you are yet in your sins. 7. Then they which are fallen asleep in Christ, are perished. 8. If in this life we have only hope, we are of all men most miserable.  
Therefore, 4thly, Miserable will be the end of those that bring into the Church of Christ damnable Heresies, they will bring upon themselves in so doing swift destruction; the Apostle Judas pronounceth a Woe upon them, and tells us v. 11, 12, 13. that they have gone in the way of Cain, and in the error of Balaam for reward, and perished in the gainsaying of Kore; that they are spots in their Feasts of Charity, Clouds without Water, Trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the Sea, foaming out their own shame, wand'ring Stars, to whom is reserved the blackness of darkness for ever. So likewise the Apostle Peter, 2 Pet. 2.9, 17. shows that the false Teachers shall be reserved unto the day of Judgement to be punished. And the Apostle Paul also sets forth the punishment of Antichrist and all his Adherents, because (saith he) they received not the love of the Truth that they might be saved; for this cause God shall send them strong delusions, that they should believe a lie: that they all might be damned, that loved not the Truth, but had pleasure in Unrighteousness, 2 Thess. 2.9, 10, 11, 12. It will be good for us therefore to take heed: for it is a fearful thing to fall into the hand of the living God: for our God is a consuming fire. See Heb. 10.31. & l2. 29.  
Yet, Fiftly, it is lamentable to think that Heresy should have such success in the World: for is it not a wonder that many should follow those ways that are so pernicious. But it is, as St. Paul saith, when men receive not the love of the Truth, that they might be saved; then God in his just Judgement sends them, or gives them over to strong delusions, that they should believe a Lye. 2 Thess. 2.10, 11. The Apostle tells Titus, that there were many unruly, and vain talk s, and deceivers; which it seems had such success, that they subverted whole houses, (viz., turned them from the Faith) teaching things, which they ought not, for filthy lucre sake, Tit. 1.9, 10. insomuch that all they that were in Asia were turned away from him. See 2 Tim. 1.14 15. Yea, the Spirit speaks expressly, that in the latter days some shall departed from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, 1 Tim. 4.1. So, all the World wondered after the Beast, Rev. 13.3. and worshipped the Beast, and the image of the Beast; and was so enamoured with their Idolaty, that they say, Who is like unto the Beast? Who is able to make War with him? vers. 4.  
For, Sixthly, That which is the moving Cause which sets false Teachers on work, is Covetousness; that which made Balaam so desire to curse the People of God, was Covetousness: The Apostle tells us, he loved the wages of unrighteousness, 
Judas 16.  2 Pet. 2.15. For the love of Money (saith St. Paul) is the root of all evil, which whilst some coveted after, they have erred from the Faith, and pierced themselves through with many sorrows, l Tim. 6.10.  
But, Seventhly, When the heart is corrupt, 'tis no wonder if the tongue be false; therefore our Apostle tells us, That the Engine, or Instrument, which the false Teachers shall use to carry on their design of beguiling unstable Souls, shall be feigned words, words of deceit, swelling words of vanity; see 2 Pet. 2.18, 19 So the Apostle Paul tells Titus, There are, saith he, many unruly and vain talkers, and deceivers, whose mouths must be stopped, who subvert whole houses, Tit. 1.10. they subvert or turn away the minds of their Hearers from the Truth, by false and deceitful words; For evil men, and seducers, shall wax worse and worse, deceiving and being deceived, 2 Tim. 3.13.  
Therefore, Eightly, and lastly, Let us behold with horror and compassion, the sad condition of those miserable Souls that are carried away with the Error of the wicked; The false Teachers (saith the Text) shall make Merchandise of you. Is it not a cruel thing to sell a man into slavery? How much more cruel is it to sell the Souls of Men and Women into worse slavery and bondage, than the Egyptian bondage? Better that man had never been born, than to be an instrument to bring any Persons into Heresy; As those that convert Sinners from the Error of their way, shall shine as the Stars for ever and ever, Dan. 12.3. Jam. 5. ult. So for those that lead them in the way of Heresy, is reserved the mist of darkness for ever, 2 Pet. 2.17. If the blind lead the blind, both shall fall into the ditch, See Matth. 15.14. False Teachers are unmerciful. For as the true Servants of God labour to have the Church of Christ established in the true Faith; so the Children of Belial do sell them into Perdition, making them as Christ saith, twofold more the Child of Hell than themselves, see Matth. 23.15.  
Beloved, I will now conclude this Preface by declaring unto you what Heresies I principally oppose in this ensuing Treatise, viz. All that oppose the Essence of God, the Trinity of Persons, and our Lord Jesus Christ, and the Union of Natures, etc. For this is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.3.   

CHAP. I. Of the Divine Essence.  Exod. 3.14. 
And God said unto Moses, I am that I am: and he said, Thus shalt thou say unto the Children of Israel, I am hath sent me unto you.  
I AM] viz. I am the only true God, truly subsisting, and not only through the opinion of men, as Idols are; I am he that have an everlasting being, unchangeable, subsisting of itself, not depending from others, infinite, most simple, the Author and Cause of the being of all things: not a borrowed, changeable, finite, dependent, and compound being, etc. as all the Creatures have. Of this mine Essence will I give thee the highest, most express, and general name of all; [He that is] Which hath remained in use amongst the Hebrews, and was then first revealed by God: Exod. 6.3. The French Annot. He that is; which is the Name that we translate, (for want of another more proper) the Lord God; which Name God then newly revealed to Moses, Exod. 6.3. See Diodat's Annotations upon the Text. The Essence of God absolutely considered, is that one pure and mere act, by which God is God. Because through the weakness of our understanding we cannot apprehend it in any measure by one act, it hath pleased God to give unto himself many Names and Attributes, by the help of which we may the better conceive thereof. The Divine Attributes are certain essential Properties, which God is pleased in Scripture to ascribe or attribute unto himself; they are also called the Perfections of God, or divine Predications, or Titles. They are not distinguished from the Essence really, but notionally; that is, They are not distinguished at all in God, but only to us-ward, according to our manner of conceiving. The Perfection of his Nature, is either simpleness, or the infiniteness thereof. The simpleness of his Nature, is that by which he is void of all Logical Relation. He hath not in him, subject or adjunct. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself: compared with Joh. 14.6. I am the Way, the Truth, and the Life. 1 Joh. 1.7. But if we walk in his light, as he is light; compared with vers. 5. God is light, and in him is no darkness. Hence, it is manifested, that to have life, and to be life: to be in light, and to be light, in God are all one. Neither is God subject to generality, or speciality: whole, or parts: matter, or that which is made of matter: for so there should be in God divers things, and one more perfect than another. Therefore, whatsoever is in God, is his Essence, and all that he is, he is by Essence. The saying of Augustine in his 6th Book and 4th Chap. of the Trinity, is fit to prove this; In God (saith he) to be, and to be just, or mighty, are all one: but in the mind of man, it is not all one to be, and to be mighty, or just: for the mind may be destitute of these virtues, and yet a mind.  
Hence it is manifest, That the Nature of God is Immutable, and Spiritual. God's immutability of Nature, is that by which he is void of all composition, division, and change. Jam. 1.17. With God there is no variableness, nor shadow of changing. Mal. 3.6. I am the Lord, and am not changed. Where it is said, 
Gen. 6.6.  That God repenteth, etc. the meaning is, That God changeth the action, as men do that repent: therefore repentance, it signifieth not any mutation in God, but in his actions, and such things as are made and changed by him. God's Nature is Spiritual, in that it is incorporeal, and therefore invisible. Joh. 4.24. God is a Spirit. 1 Tim. 1.17. To the King Eternal, Immortal, Invisible, the only Wise God, be glory and honour for ever and ever. Col. 1.15. Who is the image of the invisible God. The infiniteness of God, is twofold; his Eternity and exceeding Greatness. God's Eternity is that by which he is without beginning and ending. Psal. 90.2. Before the Mountains were made, and before thou hadst form the Earth and the World, even from everlasting to everlasting, thou art our God. Rev. 1.8. I am Alpha and Omega, that is, The beginning and ending, saith the Lord; which is, which was, and which is to come. God's exceeding Greatness, is that by which his incomprehensible Nature is every where present, both within and without the World, Psal. 145.3. Great is the Lord, and worthy to be praised, and his greatness is incomprehensible. 1 King. 8.27. Is it true indeed that God will dwell on the Earth? Behold, the Heavens, and the Heaven of Heavens are not able to contain thee: how much less is this House that I have built? Jer. 23.24. Do not I fill the Heaven and Earth, saith the Lord? Hence it is plain,  
First, That He is only One, and that indivisible, not many. Eph. 4.5. One Lord, one Faith, one Baptism, one God and Father of all. Deut. 4.35. Unto thee it was showed, that thou mightest know that the Lord he is God, and that there is none but [He alone.] 1 Cor. 8.4. We know that an Idol is nothing in the World, and that there is none other God but [Ox.] And there can be but one thing infinite in Nature.  
Secondly, That God is the knower of the Heart. For nothing is hidden from that Nature, which is within all things, and without all things, which is included in nothing, nor excluded from any thing. Because, (1 King. 8.39.) the Lord searcheth all hearts, and understandeth every work of the mind. Psal. 139.1, 2. Thou knowest my sitting down, and my rising up, thou understandest my cogitation afar off. All the Attributes in God are one and the same perfection. It is better said of God that he is his Attributes, than that he hath Attributes: the Attributes are not distinguished in God, but in our manner of understanding, who being unable to comprehend that mere act at once, do conceive thereof after the manner of many acts. The Sun when he is perpendicular, had it an Eye, would behold all that at once, which we, by reason of the inadequateness and and unproportionableness of our sight, are necessiated to view by parts. In God all things are one and the same, according to the nature of God; though out of God many and divers, according to their own proper and created nature. The same heat in the Sun produceth divers effects, according to the various disposition of the objects: hardness in Clay, softness in Wax, etc. The Divine Attributes, though they can neither exactly be numbered or distributed, yet for our better understanding we may consider of them, as 

Negative,  
Relative,  
Positive.    
Negative Attributes are such as remove from God all imperfection: 
Negative.  by these we help our understanding in our meditation of God by way of Negation. The more principal of them are in number five, viz. Simplicity, Eternity, Immensity, Immutability, Infiniteness: to which, or some of which, any other of like nature may conveniently be referred. Simplicity is God's one mere and perfect act without all compositions. God calleth his Name, I am, Exod. 3.14. as I said before, etc. that is, his mere Essence, wherein these five Properties or Attributes, as aforesaid, are eminently included, called by some Incommunicable properties.  
The more principal Relative Attributes are in number, 
Relative.  seven. 1. Creation. 2. Providence. 3 Lordship. 4. Benignity. 5. Mercy. 6. Redemption. 7. Justice. To which, or some of which, the rest of like nature may conveniently be referred. But of these I shall say more hereafter.  
Positive Attributes, 
Positive.  are such which so ascribe some perfection to God, as not inferring any respect unto the Creatures existing, or in present being; by these, our understanding is helped in our meditation of God, by way of eminency; the more principal of them, are in number six: 1. Holiness, 2. Wisdom, 3. Will, 4. Liberty, 5. Omnipotency. 6. Perfection. To which, or some of which, the rest of like nature may conveniently be referred. But I shall speak but to one of these in this place, viz. Perfection, which I think comprehendeth all the rest, etc.  
Perfection is God all-sufficient, and all-excellent: not having need of any thing, giving sufficient unto, and having in him the perfection of all things, Gen. 17.1, 2. Exod. 6.3. This Attribute renders God as that infinite Sea of all Happiness. Perfection is increated Glory: that is, all the Attributes in one word; as happiness is the sum of man's good, so glory is the sum of all God's Attributes. The Perfection of God is essential, independent, unlimited, without increase, or decrease: as the power of subordinate causes is contained in the first cause virtually; And as the Authority of under Officers is in the Prince after a more excellent manner; so the virtue of all second causes is contained in the first cause eminently. The word eminently taken in its strict and proper sense, seemeth to intent the effect to be in the cause, not only in a more excellent manner than in itself, but also in a super created manner. Things are in God agreeable to the nature of God: in themselves according to their proper natures. Eminential continency, and virtual continency, (that is; for one thing to be contained in another eminently, as the excellency of the Creature is in the Creator: or virtually, as all things saleable are in money, Eccles. 10.9.) are not the same: the first is proper to the Creator, the second is found in the Creature. The Essential perfection of God is increated Glory, Eternal, always the same, from which nothing can be taken, to which nothing can be added. The acknowledgement of the manifested perfections of God, is Glorification: viz. The act of the Creature done in time, admitting more or less according as God is known, or acknowledged.  
Secondly, If God in his Nature, or Essence, be simply, absolutely, and infinitely perfect, then must he needs be a most pure and simple act, without any Potentiality at all: i. e. he must needs be actually, and so have been from Eternity, whatsoever he is capable of being, or whatsoever it is possible for him ever to be. The reason of this, is, because all Potentiality; of Possibility of being any thing more, or any thing besides, what a person, or thing is, for the present, argueth imperfection; which is clearly proved thus: Whatsoever it is possible for a person (or thing) to be, which at present he is not, must needs be something, which will either add unto his being, and make it better; or else take away from his being, and so make it worse: or else be a thing merely indifferent, and so of no concernment unto him at all. So then, if a man be capable of being any thing, which yet he is not, for the bettering of his condition, it is a clear case that his present condition, or being, is imperfect: for he is as yet destitute of that, which should add perfection unto him. If he be capable of any thing, or of being any thing, which yet he is not, to the making of his present condition worse, here the case is yet more clear, that such a man's condition is not perfect. For to be obnoxious to the deprivation or losing of any good, which a man enjoyeth for the present, manifestly argueth weakness and imperfection.  
Thirdly and lastly, If a man be capable of being any thing which yet he is not, suppose it be without any relation at all to his condition either for the better or the worse, yet this also plainly argueth imperfection. For it supposeth, that a man hath something, hath a capacity, which is a mere superfluity to him, and doth him no good, yea which he knoweth not how to improve for his good; and this, as apparently as either of the former, argueth imperfection. So that certain it is, that if the nature and being of God be absolutely, and infinitely perfect, he must needs be a pure and mere act, all in present and actual being, whatsoever it is possible for him ever to be. This most entire and complete actuality of the Divine Nature and being is (I presume, saith Mr. John Goodwin in his Book entitled, Redemption Redeemed, pag. 48.) generally subscribed by all Reformed Divines. God (saith Zanchy) is a most pure, and most simple act, and no ways capable, or in any possibility, of being any thing more or less than what he is. And from this actuality of God, he infers both his absolute immutability, and infinity of his perfection. It is affirmed (saith Peter Martyr) as with one mouth, of all that are godly, that God is not changed; in as much as this would be a certain sign as well of imperfection, as inconstancy, in him. The reason why God is not changed, nor capable of any change whatsoever, is, because he is a most pure, absolute and complete act, i. e. he is for the present whatsoever it is possible in any respect for him to be: So that, notwithstanding his ownipotency itself, he hath no power to make the least alteration or change in himself, either in nature, will, or action. Upon the account of this Author's credit, who interesteth all the godly in the assertion and belief of God's unchangeableness, (and consequently of that perfect actuality, which we assert) I judge it needless to make any further levy of testimonies in this behalf.   

CHAP. II. Of the Holy Trinity.  
First, the proof of it from the Scriptures. Secondly, the use of it.  
AMongst the multitude of Scriptures holding forth the Doctrine of the Trinity of Persons in the Divine Essence, let it at present suffice to transcribe these Texts, because I shall speak more about the Trinity hereafter in the Questions and Answers. And God said, Let us make man in our own Image, after our likeness, Gen. 1.26. And the Lord God said, Behold the man is become as one of us, to know good and evil, Gen. 3.22. Go to, let us go down, and there confound their language, that they may not understand one another's speech, Gen. 11.7. But none saith, Where is God my Maker? (so they say it is in the Hebrew) who giveth songs in the night? Job 35.10. And one cried unto another, and said, Holy, holy, holy, is the Lord of Hosts, the whole Earth it full of his Glory, Isa. 6.3. And the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him; and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Mat. 3.16, 17. Go therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. But when the Comforter is come, whom I will send unto you from the Father, he shall testify of me, Joh. 15.26. The Grace of the Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost, be with you all Amen. 2 Cor. 13.13. For there are three that bear Record in Heaven, the Father, the Word, and the holy Spirit; and these three are one, 1 Joh. 5.7.  
Hence appeareth first the in being of one Person in another, Joh. 14.10, 11. 1 Joh. 1. Believe me that I am in the Father, and the Father in me. Because a Person signifying both the essence and its relative property, all the persons having one and the same Essence: it followeth, that in respect of the Essence, one Person is in another. Thus John saith, there are three; that is, three distinct Persons, in respect of their relative opposition: adding withal, that these three are one; namely, in respect of the sameness of the Essence. And here we may see the reason of those words of Christ, Joh. 8.19. If you had known me, ye should have known my Father also: He that hath seen me, hath seen the Father.  
Secondly, That all the Persons are equal: Who being in the form of God, thought it no robbery to be equal with God, Phil. 2.6. Joh. 5.18. Either the Persons are equal, or else because every Person is God, there would follow an inequality, and consequently an inferiority in God, which is inconsistent with his Perfection, as I said before.  
Thirdly, That all the Attributes, in that they flow from the Essence, are true of every Person, because every Person hath the whole Essence.  
Fourthly, That all the Attributes, whether Relative, Negative, or Positive, or if any other, in that they proceed from the Essence, are true of every Person; because the whole Essence is in every Person. The Father is Eternal, the Son is Eternal, the Holy Ghost is Eternal, because the whole Essence is in every one of them: yet there are not three Eternals, but one Eternal; because the Essence which is in them all, is but one. In like manner, the Father is infinite, the Son is infinite, the Holy Ghost is infinite; yet, etc. And so of all the rest.  
Fifthly, That all the works of God which concern the Creature, i. e. whatsoever is besides God, are wrought by all the Persons jointly: because the efficacy whereby they are what they are, proceeds likewise from the Essence itself, not from the manner of the Essence. Moreover, the knowledge of the Trinity is necessary to Salvation; because saving Faith hath for its object, God the Father, Son, and Holy Ghost, and Jesus Christ God-Man. 
Note this.  No man is saved without the knowledge of the Father: No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1.18. No man is saved without the knowledge of the Son: Whosoever denyeth the Son the same hath not the Father, 1 Joh. 2.23. He that honoureth not the Son, honoureth not the Father which hath sent him, Joh. 5.23. No man is saved without the knowledge of the Holy Ghost: Now if any man hath not the Spirit of Christ, he is none of his, Rom. 8.9. Even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you, Joh. 14.17. God heareth none but such as call upon him in the Name of Christ. None can call upon God in Christ, but such as are taught and assisted by his Spirit. We cannot Worship God aright, without the knowledge of the Trinity. As God the Father, Son, and Holy Ghost, is of the object of Faith; so is he of the object of Divine Worship, Baptism is an act of Worship, and sign of the Covenant; but we are baptised into the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. God hath committed all Judgement to the Son; that all men should honour the Son, as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him, Joh. 5.23.  
Believers are the Temples of the Holy Ghost, 1 Cor. 3.16. & 6.19. The Lord of the Temple is worshipped in the Temple. We worship the Trinity in Unity, and the Unity in Trinity.  
All Obedience is to be performed unto God the Father, Son, and Holy Ghost. To him that elected us, that gave Christ to redeem us, that created us, that brought Israel out of Egypt, that, in a word, doth all for us, is all obedience to be performed. But God the Father, Son, and Holy Ghost, and that as God the Father, Son, and Holy Ghost, elected us, gave Christ to redeem us, created us, etc. Therefore unto God the Father, Son, and Holy Ghost, is all obedience to be performed.  
The plurality of Persons in the Trinity, is of great use for the confirmation of the truth unto us. John asserts that great Truth of Jesus Christ being the Son of God, and Saviour of all them that believe; not only from the testimony of one God, but from the testimony of that one God, who is three Witnesses; for there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one, 1 Joh. 5.7. To the same purpose is the Argument Christ useth, disputing against the Scribes and Pharisees; proving the truth of what he had spoken concerning himself, being the Light of the World, because it was averred by the Father, and him, as two Witnesses: It is also written in your Law, that the testimony of two men is true: I am one that bear witness of myself, and the Father that sent ●e, beareth witness of me, Joh. 8.17, 18.  
The knowledge of the Trinity, tends unto the Consolation of Believers. Paul affectionately desirous that the hearts of the Colossians might be comforted, showeth two special means thereof, viz. The acknowledgement of the Mystery of God, and of the Father, 
See Mr. Norton's Orthodox Evangelist. p. 33, 34.  and of Christ, with the full assurance of understanding, and Brotherly-love. Of God; i. e. of God, and of his Attributes: of the Father, i. e. of the Persons, the first of which is the Father: of Christ, i. e. of his Person, and Office: so some, without repugnancy to the Analogy of Faith, or the words of the Text.  
Lastly, The knowledge of the Doctrine of the Trinity, is requisite to our Communion, which (as our Union) is with God the Father, Son, and Holy Ghost: And truly our fellowship is with the Father, and with his Son Jesus Christ, 1 Joh. 1.3. The Grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen, 2 Cor. 13.13. Matth. 28.19.  
Though the perfect manner how one Person is of another, is incomprehensible, and unutterable in this life, (the perfect knowledge thereof being reserved unto glory) yet so far hath God revealed himself unto us in his Word in this life, as that we may and aught to attain unto some distinctness; yea, unto such distinctness, as is held forth in the Scriptures of Truth; which is the measure of Faith; and not to rest in an implicit Faith concerning this Mystery of Mysteries. Secret things belong to the Lord our God: but these things which are revealed belong unto us, and to our Children for ever, Deut. 29.29. Upon which last words, viz. To us, and to our Children; they say the Hebrew hath extraordinary Pricks to stir up our attention to the matter here spoken of. To be wise above what is written, is not wisdom: but perilous sin and folly. To be wise according to what is written, is sobriety. To be wise up to what is written, (though alas we have all great cause to cry, God be merciful to us all herein) is our Duty.  
No where (saith Augustine) throughout the revealed. Will of God, is the truth sought out with greater labour: no where is our finding out of the truth fruitfuller; no where do we err with greater danger: 1 Cor. 15.34. Some have not the knowkedge of God, I speak this to your shame, saith St. Paul.  
To this agrees the saying of Dr. Hall in his Collections, pag. 407, 408. How to conceive of the Deity in our Prayers, in our Meditations, is both the deepest Point of all Christianity, and the most necessary: so deep, that if we wade into it, we may easily drown, never find the bottom: so necessary, that without it, ourselves, our services are profane, irreligious: We are all born Idolaters, naturally prone to fashion God to some form of our own, whether of an humane body, or of admirable light; or if our mind have any other more likely, and pleasing Image. First then, away with all these wicked Thoughts, these gross Devotions; and with Jacob burn all your strange Gods under the Oak of Shechem, ere you offer to set up God's Altar at Bethel: and without all mental representations, conceive of your God purely, simply, spiritually; as of an absolute being, without form, without matter, without composition; yea, an infinite, without all limit of thoughts. Let your heart adore a spiritual Majesty, which it cannot comprehend, yet knows to be; and as it were, lose itself in his infiniteness. Think of him, as not to be thought of; as one, whose Wisdom is his Justice, whose Justice is his Power, whose Power is his Mercy; and whose Wisdom, Justice, Power, Mercy, is himself; as without quality good, great without quantity, everlasting without time, present  without place, containing all things without extent: And when your thoughts are come to the highest, stay there, and be content to wonder in silence: and if you cannot reach to conceive of him as he is, yet take heed you conceive not of him as he is not. Neither will it suffice your Christian mind, to have this awful and confused apprehension of the Deity, without a more special and inward conceit of three in this one: Three Persons in this one Essence, not divided, but distinguished; and not more mingled, than divided. There is nothing, wherein the want of words can wrong and grieve us, but in this: Here alone, as we can adore, and not conceive, so we can conceive, and not utter; yea, utter yourselves, and not be conceived; yet as we may, think here of one substance in three subsistences; one Essence in three Relations; one Jehovah begetting, begotten, proceeding; Father, Son, Spirit: yet so, as the Son, is no other thing from the Father, but another Person; or the Spirit, from the Son. Let your thoughts here walk warily, the path is narrow: the conceit either of three substances, or but one subsistence, is damnable. Let me lead you yet higher, and further, in this intricate way, towards the Throne of Grace: All this will not avail you, if you take not your Mediator with you; if you apprehend not a true Manhood, gloriously united to the Godhead, without change of either Nature, without mixture of both; whose Presence, whose Merits must give passage, acceptance, vigour to your Prayers. Here must be therefore (as you see) thought holily mixed: of a Godhead and Humanity: one Person in two Natures: of the same Deity, in divers Persons, and one Nature: wherein (if ever) Heavenly Wisdom must bestir itself, in directing us, so to sever these apprehensions, that none be neglected; so to conjoin them, that they be not confounded. O the depth of Divine Mysteries, more than can be wondered at! O the necessity of this high Knowledge, which who attains not, may babble, but prayeth not! Still you doubt, and ask if you may not direct your Prayers to one Person of three? Why not? safely, and with comfort. What need we fear, while we have our Saviour for our pattern? O my Father (if possible) let this Cup pass: and Paul everywhere, both in thanks and requests; but with due care in Worshipping all in one. Exclude the other, while you fix your heart upon one, your Prayer is sin; retain all, and mention one, you offend not: None of them doth aught for us, without all. It is a true rule of Divines: All their external works are common: To solicit one therefore, and not all, were injurious. And if you stay your thoughts upon the sacred Humanity of Christ, with inseparable adoration of the Godhead united, and thence climb up to the holy conceit of that blessed and dreadful Trinity, I dare not censure, I dare not but commend your divine method. Thus should Christians ascend from Earth to Heaven, from one Heaven to another. If I have given your Devotions any light, it is well: the least glimpse of this knowledge, is worth all the full gleams of Humane and Earthly skill. But I mistake, if your own heart, wrought upon with serious Meditations, (under that Spirit of Illumination) will not prove your best master. After this weak direction, study to conceive aright, that you may pray aright; and pray that you may conceive; and meditate, that you may do both: and the God of Heaven direct you, enable you, that you may do all.   

CHAP. III. Concerning Christ our Mediator.  
I Will now by God's help prove, by the holy Scriptures, that the Eternal Word, viz. the second Person in the Trinity, took flesh of the Virgin Mary, and so was made like unto his brethren in all things, sin only excepted, Heb. 2.17. & 4.15. For neither the Father, nor holy Spirit, took our nature upon them; but Christ only. For as by the first Adam came sin, and death by sin, even so comes grace and life by Jesus Christ, Rom. 5. But here we must note how Christ took Man's Nature upon him. Not by turning his Godhead into his Manhood, but by assuming of his Manhood into his Godhead; not by confusion or mixture of substance, but by unity of Person●. For as the reasonable Soul and fleshly body is one Man, even so the Deity and Humanity is one Christ. When, I say, Christ took our Nature upon him, I mean not that he took our flesh only, (as some Heretics have thought) but the Soul of man also. Forasmuch as he is no half-Saviour, but a Redeemer both of Body and Soul; for St. John saith, The Word was made Flesh, viz. by taking Man's flesh or Nature in union with the Word, which is Christ. And why he is called the Word, I have already showed, and shall (God willing) do it again in the Questions and Answers about Christ, in a place set for it; therefore I pass it over here.  
Quest. But the Eutychians ask us, Of what matter the flesh of Christ was made? Or, Did he not bring it out of Heaven?  
Answ. No truly; for as the first Adam's flesh was made of the Earth, as it is written, Gen. 2.7. Even so it is written, Christ was made of a Woman, Gal. 4.4. for he did not pass through her as Water through a Pipe, but took part of her substance; therefore the Prophet Isaiah saith, There shall come forth a Rod out of the Stem of Jesse, and a branch or blossom shall grow out of his roots, Isa. 9 Acts 13.23. And Solomon calleth him a Lily and Rose, Cant. 2.1. Now you know the Flower and the Rose taketh its nature of the root; For, as St. Paul saith, As is the root, such are the branches, Rom. 11.16, 17. Besides, it was the Will of God that the same flesh that sinned should be punished; as we may see an instance in David's Child; although David sinned in killing of Vriah, yet it pleased God to spare David's person from death, and punish him in his flesh, viz. his Child with death. See 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the Child also that it born unto thee shall surely die. Even so, it was Adam that sinned, but it pleased God to spare his person, and punish him in his flesh, viz. Christ: For, as St. Paul saith, He was made a Curse for us, Gal. 3.13. And, as St. Peter saith, The just suffered for the unjust, 1 Pet. 1.18. & 3.18. See the comparison also betwixt the two adam's in Rom. 5.18. Therefore, as by the offence of one, judgement came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. And thus, as St. Paul saith, He is flesh of our flesh; Forasmuch as the Children are partakers of flesh and blood, he also himself took part of the same, Heb. 2.14. For the Apostle saith, Verily he took not on him the Nature of Angels, but hetook on him the Seed of Abraham: Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful, and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the People. By all which it doth appear, that he took flesh of the Virgin Mary. I touch this matter the more, because not long since I communed with some men, who very confidently did affirm, that the eternal Word did not take any flesh of the Virgin Mary. And they also boasted that there were many Men and Women in England of their opinion concerning this matter. For although they do grant that Christ as Man was really flesh, yet they deny the matter of which it was made, to be of or from the Virgin Mary, but say that it was Heavenly matter, viz. the Divine Nature was turned into Flesh in the Virgin's Womb; even as the Water at Cana was turned into Wine, Joh. 2.7. Now I will, by God's help, in this ensuing Discourse, demonstrate the falsehood of this their Opinion: for it denyeth Christ to be the true Son of David according to the flesh, contrary to all these Texts, Gen. 26.4. & 22.18. 2 Sam. 7.12. Psal. 132.11. Acts 2.30. all which prove him to be the true Son of David according to the flesh. As also St. Matthew and St. Luke reckon his kindred and generation from Adam, Abraham, and David, etc. Moreover, Christ came not only to die for our sins, but also to be an example unto us, and a perfect pattern of good living; as shall be declared afterward more fully. For how could he more set forth his exceeding love to us, than in dying for us. For greater love than this hath no man, than to bestow his life, saith Christ, speaking of his own death. Now the Deity suffered no infirmity, or change, which is impossible; wherefore it was necessary that he should take our Nature upon him, who came to heal our infirmities, and to teach us to cure them through Faith in well-doing: If he had taken them in any other nature, than the example of his life would not have been teachable unto us; for if he had been tempted in any other nature, or died, how could we learn to withstand the Devil, and to overcome his temptations by Christ's example, wherefore there was no way like this to redeem man. He is Wisdom, therefore he took the wisest way, etc.  
Now, that you may the better understand these great Mysteries concerning God, and of the Father, and of Christ, Col. 2.2. I will put that which I have said into Questions & Answers, that so through God's blessing you may see this great Mystery of Godliness, 1 Tim. 3.15. and believe it: As also add more to this that I have here said for your comfort by way of Use and Application, and so leave the Work to ●he blessing of God, and your serious consideration.   

CHAP. IV. Questions and Answers about God.  
Quest. WHat things are we to know concerning God?  
Answ. 1. What God is. 2. What a God he is, or how he is affected towards us.  
Quest. What is God?  
A. God is an Essence, Spiritual, Incomprehensible, Almighty, Immortal, Infinite, Love itself. Mercy itself, Justice itself, Holiness itself, Purity itself, Goodness itself, Wisdom itself, Long-suffering itself, Bountifulness itself; which is the Father who from all Eternity begat the Son, Coeternal with himself, and of the same substance with the Father: and the Son not made nor created, but begotten of the Father from all Eternity: 
Joh 4.24. 1 Tim. 1 17 Jam. 1.17. Acts 1.8. Jer. 23.24. 1 Joh. 4.8, 16. Exod. 34.6, 7. Mat. 5▪ 44.  and the Holy Ghost proceeding from them both, the Father and the Son, the Creator and Conserver of all things, the Redeemer and Sanctifier of the Elect. Which is no definition, (for he that is super-substantial, and incomprehensible, cannot be defined) but such a description as sufficiently containeth all such things as in this life are necessary for us to know, for the service of God and our Salvation.  
Q. Is there one God only, or whether be there more?  
A. One only, Deut. 6.4. Hear, O Israel, the Lord thy God is One Lord. 
1 Sam. 2 2 Isa. 41.4. & 44.6. Mat. 12.32  And so, 1 Cor. 8.4. We know that an Idol is nothing in the World, and that there is no other God but One. And seeing the true God is most high, 
Eph. 4.6. 1 Tim ● 5.  and most infinite actually, therefore there can be no more but One God; because there can be no more but one that is above all, neither any more but one infinite. And this one God is manifested to us by such testimonies as cannot deceive, to wit, by Miracles, Prophecies, and other things which by his Omnipotence may be done.  
Q. How is God said to be One?  
A. Neither by a genus nor species, but in Essence and in Number, or in regard of his Nature: because there is one only Essence of God, and that indivisible.  
Q. Why doth the Scripture make mention of Elohim (or) Gods, joining that word as well with the plural as singular number?  
A. Not to the end that it should make a multitude of Gods, or divide the Essence, but to distinguish the Persons: because, though there be one Person of the Father, another Person of the Son, and another of the holy Ghost: yet the Father is not another thing, or another God distinct from the Son and the holy Ghost; the Son is not another thing, or another God distinct from the Father and the holy Ghosh: neither is the holy Ghost another thing, or another God distinct from the Father and the Son: because the Nature of God is but one and indivisible, although the Father be one, the Son another, and the holy Ghost another. And therefore they are not of divers Natures, of another and divers Substance, not conjoined or knit together in one Substance, (as men which have one common essence); not only of the like substance, but of one and the same substance, have the same Essence, the same Eternity, the same Will, the same Operation, the same Power, and the same Glory, Phil. 2.6.  
Q. How many ways is the Name of God taken in Scriptures?  
A. Two ways; properly for the Substance, Essence, and Nature: and improperly. Now it is taken properly, or for the Essence, when it is taken without the distinction of any one of the Persons, as Joh. 4.24. God is a Spirit; where God is taken for the whole Essence of the Deity, as is also the Name Jehovah. Or else personally, when there is joined unto the Name of God the name of the Person: as God the Father, God the Son, God the holy Ghost. Or, when the Father is opposed to the Son, who is very God, and the second Person in the Trinity, as Rom. 7.25. I thank God by Jesus Christ. So Rom. 8.3. the Father is called God; the word Father being used personally, because the Person sending, is opposed to the Person sent. 
Exod. 22.28. Psal. 82.6.  Improperly, when it is attributed to Angels or Men: and truly, either in regard of their Office, or else in respect of the revealing of the Will of God, and of their Reverence: Falsely, either by Error, or else by Usurpation and Custom, as 1 Cor. 8.5. Or else by worshipping them, 2 Cor. 4.4. Phil. 3.19. Exod. 7.20.  
Q. Be there any parts or kinds of God?  
A. None at all, because he is a most simple Essence, which doth admit no composition or division; and simply, and in every respect of unity, one, and in act most infinite.  
Q. Are there any Causes of God?  
A. Not any, for he is the Cause of all Causes.  
Q. Is there any accident in God?  
A. No, in regard of God himself; for whatsoever is in God is his Essence.  
Q. Seeing the Essence of God is most simple, in what respect doth Power, Goodness, Justice, Wisdom, and Mercy differ in God?  
A. Not in Essence; for all these Attributes in Essence, are but one very thing indeed, but in our weak capacity and manner of knowing▪ in regard of us; and by the effects, in respect of the Creatures.  
Q. How many sorts are there of God's Attributes?  
A. Two: the first whereof is incommunicable, so that there appeareth not the least impression thereof in any of his Creatures. This kind we may call absolute, such is his Simplicity, and, which depend upon it, his Immutability, Eternity, and Immensity. The second sort is some way communicable, which you may call fitly a Relative Property, in that it hath relation to the Creatures; such are his Power, Wisdom, Will, Goodness, Justice, and Mercy.  
Q. Be there any effects of God?  
A. There be infinite effects of his Grace, Justice, Power, and Mercy.  
Q. How are the Gentiles said to be without God, (Eph. 2.12.) seeing they adore so many Gods?  
A. Because none of their Gods was the true God.  
Q. But yet they acknowledged God the Creator of Heaven and Earth.  
Answ. Nor the Name of God, but even God himself was altogether unknown unto them: because no man knoweth God, but such as confess the Father and the Son. 1 Joh. 2.23. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son, hath the Father also.  
Q. What use make you of the knowledge of God?  
A. Surely this, that he alone may be rightly worshipped, to which purpose man was created: and that we being guided by this knowledge, may pray to him, and acknowledge that from him we have every good thing.  
Q. What things are repugnant to the Doctrine concerning God?  
A. Atheism, Epicurism, the mad worshipping of Idols, the Gentiles making of many Gods: the Heresy of Manicheus, making two beginnings, one good, another evil: blasphemies against God: false Opinions concerning God, as that of the Anthropomorphites, who make God like unto a man; all doubting of God, etc.   

CHAP. V Questions and Answers about the Trinity.  
Quest. HOw many Persons be there in that one Essence of God?  
A. Three, and those both in number, and in very deed distinguished, the Father, Son, and holy Ghost: which have their subsisting in one Divine Essence: whereupon it comes to pass, that there be not many Gods, but one God, and the same Eternal, Infinite, and Omnipotent, who is named JEHOVAH in the Scriptures: and said to be most simple by reason of Essence, and three by reason of Persons.  
Q. By what testimonies of the Scripture do you prove the Trinity?  
A. Gen. 1.1. God, or Elohim, created the Heavens and the Earth. In which place (the Learned say) the Verb being of the singular Number, doth signify the most simple Essence of God: and the substantive Elohim being the plural Number, doth note out the three Persons. Also in the creation of Man, God, as it were, taking counsel with his Eternal Wisdom, that is, the Son and the Holy Ghost, saith thus, vers. 26. Let us make Man after our Image. Where he saith, Let us make, because of the number of the Persons, and after our Image, because of the unity of the Essence. Gen. 19.24. The Lord reigned from the Lord brimstone and fire upon Sodom and Gomorrha: in which place the Person sending the rain, and the Person from whom it was sent, (that is the Son) is distinguished from the Father.  
Q. Have you any more pregnant proofs out of the New Testament?  
Answ. 1. In the Baptism of Christ, Matth. 3.16. and Joh. 1.32. the voice of the Father is heard from heaven, This is my beloved Son: In the same place there stands the Son, by the River Jordan, the holy Ghost descends in the form of a Dove and sits on Christ.  
2. Again, in the Transfiguration, there is the Son, and the voice of God the Father is heard from Heaven, and Christ is shadowed with a Cloud, which doth signify the Holy Ghost. And further, Matth. 28.19. Baptise all Nations in the Name of the Father, of the Son, and of the Holy Ghost: He saith not Names, but in the [Name] to show the unity of the three Persons. 2 Cor. 13.13. The Grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all.  
Q. Seeing the Scripture doth not use the Name of the Trinity, doth the Church well to retain the same?  
A. Yea no doubt: for the thing itself is found in Scripture two manner of ways: first, according to the letter: secondly, according to the sense. Now sith that the sense of it, and the very thing itself is found in the Scriptures, the Church hath liberty to use such words as may familiarly express the thing itself. Moreover, we call the three Persons in God, the Trinity, from this word Three, whereof the word Trinity is derived, and is expressly set down, 1 Joh. 5.7. There be three that bear Witness in Heaven, the Father, the Word, and the Holy Ghost: and these Three are One. Whence we argue, That as from One comes Unity, so from Three comes Trinity.  
Q. How doth this word Essence differ from the word Person in God?  
A. Essence is the Nature which is not more belonging to one, and less to another of the three Persons, but common to them all; yea, one and the same, and cannot be divided, and is all in each one of them, not without them, subsisting by itself, to wit, the very Deity itself. And therefore the Essential Properties which be in them, are one in Number, and of one Nature. Now a Person is the subsisting in the Divine Nature, or the Nature of God, which having relation to others, is distinguished by some incommunicatable Property: for indeed the Persons are only distinguished, and not servered; as three men are indeed separated, though they be but one in kind. The reason is because the Essence of God is infinite and impartible, and therefore it is all in every Person, which are not severed each from other, but only distinguished amongst themselves. (But as for the Essence of Angels and Men, it is finite and partible, so that it is not all in every singular Person, but part in one and part in another.)  
Q. How manifold is the difference of Persons?  
A. Twofold: inward, and outward. The inward difference is that which is caused by the internal Properties, or the works from within: concerning which we say, the works of the Trinity from within are divided: that is the works which God doth within himself, without any Creature are not common to the three Persons, but are proper to one Person alone. Now the Property of the Father is this, 
Psal. 2.5. Heb. 1.3, 5 Prov. 8.24.  that he was not made not begotten, but hath begotten his Eternal Son of the same substance with himself. The Property of the Son is this, that he being neither made nor created, but was from all Eternity begotten of his Father without any Mother; who is of himself as he is God; 
Heb. 7.3. Col. 1.15.  but of his Father as he is the Son. For as Light cometh from the Sun, even so the Son proceedeth from the Father; one distinct from the Father, and therefore the second in order, 
Psal 110.3 Mic. 5.2.  so far forth as he is begotten: one and the selfsame with the Father as he is God. And here let us call to mind the saying of Nazianzene; The begetting of God, let it be honoured with silence: it is no small matter for thee to learn that he was begotten. The Property of the Holy Ghost is to proceed from them both inseparably.  
Q. But did the Son take his Deity from the Father?  
A. When we speak simply of the Son without the Father, we avouch truly and properly that he is of himself, and call him God, because of himself he hath his being, and all that he hath; 
Joh. 14 25 & 15.26. & 16.13, 14. Rom. 8.9.  and therefore we call him one alone beginning. But when we point at that relation which he hath with his Father, we justly make the Father the beginning of the Son, and say that the Son received all from the Father, Joh. 3.23. For the Essence is one thing, and the manner of Subsisting is another. Hence it is that the Schoolmen say, That the Son is by himself, not of himself. So the Essence of the Son is without beginning, but the Father is the beginning of his Person. This made Hilary to say; The gifts of the Father do not infirm but affirm the Divinity of the Son. And Augustine, Christ in regard of himself, is called God; and of the Father, is called the Son:  
Object. 1. The Son and Holy Ghost are not without beginning, therefore they are not Eternal.  
A. This is not a beginning of time or continuance, but only of order and offspring.  
Object. 2. But the Sabellians here cavil, and say Christ saith, He that seethe me, seethe the Father: and believest thou not that I am in the Father, and the Father in me? Joh. 14.9, 10. Therefore the Father and the Son are one Person.  
A. Indeed he that seethe the Son seethe the Father, because the Son hath the same Essence with the Father, and being manifested in the flesh, hath delivered to us the whole Will of God, Joh. 1.18.  
Object. 3. That which is one in Number, cannot without contradiction be said to be Three in Persons: but God is One in Number, (Deut. 6.4.) Ergo.  
A. That Unity doth signify God's simple Essence, not the manner by which that simple Essence subsisteth. Therefore God absolutely according to his Essence is One, because he is indivisible: And only in respect of inward relation, I mean the reason of subsisting, is three.  
Obj. 4. If there be one being of the Father, another of the Son, and another of the Holy Ghost: it followeth, that in God there are three divers Being's, and consequently three divers Persons.  
A. The being of the Father doth not signify that Essence by which he is absolutely God, but by which he is Father, that is, in that he otherwise subsisteth than doth the Son: therefore the being of the Father is one thing, and the being of the Son is another, and yet both of them have the same Essence.  
Obj. 5. If there be three Persons truly distinguished, and one only Essence, then is there a quaternity in God.  
A. Not so: for the Essence differeth from Person only in reason: but the Persons differ each from other both in reason and in being.  
Obj. 6. The Father begot his Son either existing or not existing; to say either of these is absurd.  
A. We may well say, That the Father begat his Son already existing, because the Father was never without the Son, even as the Sun was never without its Light. Again, it may be as well said, That he begat him not existing, in that his generation, although it be Eternal, yet in order goeth before Existence, as the Sun is before its Light.  
Quest. Is this difference Rational, Essential, or Real?  
Answ. It is not Essential, as in the Creatures, where every one hath his proper Essence or Being, defined and circumscribed: for the Essence of the Father is not one, and the Essence of the Son another, and of the Holy Ghost another, but one and the same, which the Father doth wholly communicate to the Son, the Father and the Son to the holy Ghost. Not only in reason, because not in notion, or mind, or only in word is he called Father, Son, and Holy Ghost: neither respectively or by relation; as one man may both be, and be called a Father and a Son: But it is real, or modal, yet altogether incomprehensible, because each Person hath his own peculiar definition, or his essential and incommunicable property, and differs from another not in essence, but in the manner of subsisting.  
Q. What is the outward difference?  
A. It is taken from the works of God that be without, as that the Father sends the Son, the Son is sent as the Redeemer; the Holy Ghost is the Sanctifier. As in the Creed, the Father is distinguished from the Son by the work of Creation, the Son by his Incarnation, the Holy Ghost from them both, by the work of Sanctification and Regeneration; as where he appeared like as a Dove, (Matth. 3.) and in cloven Tongues, Acts 2. Although all these things be effected by one and the selfsame God. As we use to say, The works of the Trinity without are indivisible: therefore here let us remember the saying of Gregory Nazianzene: I cannot imagine one, but presently I am compassed about on every side with the brightness of three: neither can I distinguish three, but forthwith I am brought again to one. Further, in the Persons of the Deity there is an order, but there is none inequality: there is a distinction, but no diversity.  
Q. What things are contrary to this Doctrine?  
A. 1. The Heresy of Sabellias, who taught there was only one Person of the Godhead, but sometimes in one respect, sometimes in another, one while called the Father, another while called the Son.  
2. Of Samosatenus, who taught, That the Son did no more subsist in God, than Wisdom, Justice, and Goodness.  
3. Of Arrius, who denied that the Son was begotten of the Essence of the Father, that he was coeternal, coequal, and according to his Person of the same substance with the Father.  
4. Of Servetus, who affirmed that the word Person is no otherwise to be taken, then as in Comedies the name of a Person is used for the habit and the distinction of the office.  
5. Of the Tritheitarites, who do transform the three Persons into three distinct and several Essences: They deny the Son of God according to his Essence, to be of the same substance with the Father, and the Son to be God of himself.  
6. The blindness of the Jews, who do affirm an Essence altogether without distinction. And here I will Answer to some Objections made by divers Heretics.  
Object. 1. If there be divers Jehovahs, there must be divers Essences: but (Gen. 19.24.) the first is true: for Jehovah did rain fire from Jehovah: that is, the Son from the Father: therefore the Son is a distinct Essence from the Father.  
A. The Learned say, it is an Hebrew phrase, signifying that God did miraculously rain fire of himself, from Heaven. Again, the word Jehovah is taken sometimes personally, it is therefore a distinction in the Persons, not in Essence.  
Obj. 2. There is one life of the Father, and another of the Son, Joh. 5.26. therefore another Essence.  
A. First, that place is to be understood of a power communicated to Christ as he was Mediator. Secondly, Although the Son be from the Father, in respect of the origination of his Person, yet is he of himself, if he be absolutely considered, and therefore hath the same life with the Father.  
Obj. 3. They who have distinct Operations, have distinct Essences: but the Actions of the Trinity are distinct; Ergo.  
A. The Proposition is true, if it be understood of natural and external action: but if of internal and personal actions it is not true; for these do not take away the unity of Essence; since that the same Essence in number is wholly in every Person.  
Obj. 4. Each Person hath not one and the same power, for the Father can beget the Son, the Son cannot beget; ergo they have not the same Essence.  
A. They have all one natural power, but not personally; as there is one Nature, but not one Person.  
Obj. 5. The Essence of the Father is communicated to the Son by Generation; therefore there is one Essence in the Father, another in the Son, because there is one Essence begetting, and another begotten.  
A. We must distinguish betwixt Generation and Communication; for the Person begets and is begotten, but the Essence neither begetteth nor is begotten, but communicated.  
Obj. 6. If the Father and Son have one Essence, it must follow, that the Father was incarnate, which is absurd; Ergo.  
A. The Essence of God absolutely considered was not incarnate, but the second Person: and although the Person of the Son include the whole Essence of God, yet for the proper manner of subsisting, it is distinguished from the Father.  
Obj. 7. If the Father and Son have one Essence, the Son should be Mediator to himself.  
A. The Son is properly Mediator betwixt us and his Father, not absolutely betwixt us and the Divine Essence. And the office of Mediator dependeth upon the most free Ordination of God. 
Note.    

CHAP. VI Questions and Answers about Christ.  
Quest. 1. WHat doth this word Christ signify?  
A. It signifieth Anointed, because he was anointed with the oil of gladness above his fellows, 
Joh. 1.14. Psal. 2.6. & 110.4. Isa. 61.1.  as we read in Psal. 45.8. And indeed he is that King, that only Priest and Prophet which was promised unto mankind.  
Q. 2. Doth his name Christ signify his Nature, or his Person?  
A. His Person subsisting in both his Natures, and not this or that Nature alone: for it is a name concrete, as the Grammarians speak, and not abstract.  
Q. 3. What do you call a word concrete, and what an abstract?  
A. This word concrete, in the discourse of Christ, is said to be that which signifieth the nature together with the subject, and doth comprehend in his signification both the thing, and the subject wherein the thing is, (that is to say), it doth define the Person of Christ, as he is the Son of God; because the Son of God doth not simply signify the Nature of God, but the Person of the Son of God; So the Son of Man, 
See Bucan. Institut. Theolog. loc. 2. or pag. 14.  when it is spoken of Christ, signifieth the Person, and not his Humanity simply. But this name abstract, is a word that signifieth the Nature simply: as the Divinity of Christ, the Humanity of Christ.  
Q. 4. How many things are especially necessary to know Christ, and which be they?  
A. Two: his Person, and his Office.  
Q. 5. What is Christ?  
A. He is the only begotten Son of God, 
Joh. 1.14. Tit. 3.4, 5. Heb. 2.16. Luk. 1.31. Luk. 1.35. Heb. 2.16 Heb. 2.14. Mat. 26.29 & 27.50. Heb. 2.17. & 4.15.  who of his mere love towards mankind, did create unto himself, of the Seed of the Virgin Mary, being Sanctified by the Holy Ghost, and by creating assumed, and did personally and inseparably for ever unite a true humane Body endued with a reasonable Soul. And so being true God, became true Man, like to us in all things, sin only excepted.  
Q. 6. What things are we especially to consider in the Person of Christ?  
A. Four: 1. That Christ is God. 2. That the same Christ is Man. 3. That he is God and Man in one Person. 4. The Phrases and the usual Speeches which are affirmed of Christ in the Scriptures.  
Q. 7. By how many, and by what kind of testimonies do you prove that Christ is God?  
A. By three: 1. By apparent and manifest sentences of Scripture, wherein the Divinity of Christ is averred. 2. By his Works, which were altogether Divine. 3. By the worship and honour which was yielded unto Christ, both of the Saints that believed, and of the Angels.  
Q. 8. Show some pregnant testimonies whereby you can prove that Christ is God.  
A. I shall, Isa. 9.6. This is the Name whereby they shall call him (speaking of the Messiah) to wit, the Mighty God, the Father of Eternity. Jer. 23.6. The Name whereby the Branch of David shall be called, shall be the Lord our Righteousness. Judg. 6.11. etc. That Angel which appeared to the Holy Patriarches, call himself Jehovah. In the New Testament, Matth. 16.16. Thou art Christ the Son of the living God. Joh. 20.28. My Lord and my God. Rom. 9.5. Christ being God, was of the father's according to the flesh of his Mother, who is God for ever. 1 Joh. 5.20. And we are in his Son Jesus Christ, who is very God, and life Eternal. 1 Tim. 3.16. God is manifested in the flesh. In which places Christ is absolutely called God, and the name Jehovah, so given him, not by a Trope, or Symbolically, by reason of the presence of God, as Exod. 17.15. It is given to the Altar. Psal. 24.8. It is given to the Ark. Jer. 33.16. It is given to Jerusalem.  
Q. 9 Which be the testimonies of the second sort?  
A. The works which none can do but God alone, which are ascribed to him, to wit, to create and preserve, to redeem, to blot out iniquities, to search the heart, to hear our prayers, to quicken, to judge; moreover, the Miracles which he wrought by his own power, according to that Prophecy, Isa. 53.5, 6. unto which also even Christ himself sendeth us, and for the working whereof he gave power to his Apostles; moreover, those Attributes which do agree only to the Nature of God, and ascribed unto him; as Eternal, Almighty, Infinite, King of Kings, Saviour, and the rest, testify him to be God by Nature. See these Scriptures following, Joh. 1.3. & 5.17. Col. 1.16. Heb. 1.23. 1 Cor. 1.30. 1 Thess. 1.10. Matth. 9.6. & 9.4. Mar. 2.8. & 14.13. Joh. 14.14. & 5.27. & 5.22. & 10.25. Matth. 11.45. & 10.8. Mic. 5.2. Joh. 1.1. & 17.5. & 3.31. Phil. 3.21. Matth. 18.20. & 28.20. Rev. 19.26. Matth. 1.21. Acts 4.12.  
Q. What is the third kind of testimonies?  
A. The worship and honour which is performed unto Christ, namely, Invocation, Adoration, Faith, Hope. Psal. 72.11. All the Kings of the Earth shall worship him, & all People shall serve him, Isa. 11.10. and Rom. 15.11, 12. All Nations shall call upon him, and trust in him. 
Rom 14.11. Phil. 2.10.  Psal. 2.12. Blessed are they that put their trust in him: every knee shall bow unto him. And Joh. 14.1. Ye believe in God, believe also in me. Acts 7.39. Lord Jesus receive my Spirit. All which do prove that he is true God.  
Q. Why is it necessary that Christ the Redeemer should be God?  
A. For two causes especially, whereof of former is the greatness of the evil wherewith all mankind was overwhelmed, which could be taken away by no creature: The later is the greatness of the good, 
Mat. 19.17.  which could be restored by none to man again, but by God, who alone is truly good.  
Q. What is the greatness of the evil?  
A. It standeth in Four things, which be these; The greatness of man's sin, the infinite and unsupportable weight of God's anger; the power of Death; the tyranny of the Devil; which to take away, to abolish, to appease, to overcome, none was able but God alone.  
Q. What is the greatness of the good, which could be restored by no creature?  
A. The restoring again of the Image of God: therefore Christ (1 Cor. 1.31.) is made to us Wisdom, Righteousness, Sanctification and Redemption; 
Col 3.10.  not only by revealing and teaching of them, but by performing and restoring of them.  
Q. Why is he called the Word?  
A. Because it is he that spoke the Word, and all things were made.  
Q. According to which Nature is he called the Image of God? Col. 1.15.  
A. Not according to his Humane Nature alone, as man is said to be made after the Image of God; but especially according to his Divine Nature, but manifested in the flesh, 
2 Tim. 3.16.  or so far forth as God hath truly manifested himself in Christ: whereupon he is called, The brightness of the Glory of the Father, Heb. 1.3. and the Character or engraven form of his Person; because he is not some vanishing representation, but engraven and durable.  
Q. Prove that Christ is very Man.  
A. I will; Gen. 3.15. The Seed of the Woman is promised, which shall break the Serpent's head. Gen. 22.17. God promised Abraham, that in his Seed all the Nations of the Earth should be blessed. 3 Sam. 7.12. It is promised to David, that his Son must sit upon his Throne and Reign for ever. Isa. 7.14. Behold, a Virgin shall Conceive and bring forth a Son. Besides all this, the History of the Gospel doth plainly prove that Christ was conceived, 
* Luke 1.31. & 2.7.— 21. & 22.20. Heb. 2.4. Mat. 26.38. & 4.2. Joh. 19.29. & 19.34. Mat. 27.50. & 9.36. Joh. 2.17. & 11.33, 35. Mat. 26.37, 38. Acts 1.9, 11.  born, circumcised, had a true Body and Soul, was hungry, thirsty, shed his blood, that he died, and that he had all the Properties and Affections of man's Nature, yet without sin, that he ascended visibly and locally into Heaven, and thence that he shall come again to Judgement.  
Q. Why must Christ needs become Man?  
A. 1. The Justice of God required it should be so, that the disobedience committed in our flesh, might in the same be repaired, Rom. 5.17, 18, 19 Heb. 2.14.  
2. The reason of our Adoption: for it pleased the Son of God to take the Nature of Man upon him, and to become our brother, and so by that means to become our nearest kinsman, and most near allied unto us, that we being made his members, might be made the Sons of God, Gal. 3.16. and that he might have right to redeem and ransom us. Hence is matter of comfort in every kind of temptation. Therefore the Apostle to the Hebrews, Heb. 2. 17. & 4.5. saith, He took not upon him the Nature of Angels, but the Seed of Abraham; and in all things became like to his brethren, that he might have compassion of his brethren.  
3. For the confirmation of our Resurrection: for in that Christ took on him our Nature, and hath raised it up, and given unto it immortality, and hath exalted it in Heaven: by virtue of that Communion (which we have with him) shall we be raised up at the last day, and this our vile body shall be made conformable to the glorious Body of Christ, Phil. 3.21. & 1 Cor. 15.22. As in Adam all are dead, so in Christ shall all be made alive.  
Q. Why was neither the Father nor the Holy Ghost incarnate, but the Son?  
A. 1. Because it was meet that the World should be redeemed, and all things restored by him, by whom all things were created; or, that man should be redeemed from death by him, by whom he was first created, and should have been brought unto life eternal if he had not sinned.  
2. It would have been unconvenient, that there should be two Sons; one in the Divine Nature, another in the Humane Nature.  
3. It was the Eternal Decree of the Father, whereby he purposed to save mankind by his Son. Heb. 2.10.  
Q. Whether is Christ God and Man, divided or joined together?  
A. Joined and uniced, but not divided.  
Q. By what kind of Union?  
A. Not by inhabitation only, as God dwelleth in the Saints; 
Joh. 17.21.  not by consent only, as the Faithful are one in the Father and the Son: not by Mixture, as when Water is mingled with Wine; not by Combination, as two boards be joined together: lastly, not by Composition, whereby of the mixture of two things, there ariseth a third: but by Personal Union, which (as it's said) the Greeks call Incorporation, because neither the whole Deity, nor any part of it, is subjectively communicated to the Humanity of Christ, but only the Humane Nature was assumed of the Son of God into the same Person, Heb. 2.16.  
Q. What is the Personal Union in Christ?  
A. It is that whereby the Person of the Son of God, being a Person from all Eternity existing, did assume the most pure Nature of Man, wanting all personal existing of its own, into the unity of his Person, and made it his own, the properties of each Nature being preserved. Or, as Paul defines it, Col. 2.9. whereby in Christ doth dwell all the fullness of the Godhead bodily; whereof we have a manifest resemblance in the union of the Soul and the body; And therefore the Apostle doth well call it a great Mystery of Godliness, 1 Tim. 3.16.  
Q. How is this Union made?  
A. Without all confusion, Without all conversion of one Nature into another, indivisibly, inseparably. The difference of the Natures by no means being taken away by the union: but rather the propriety of either Nature being saved, and joined together, or concurring into one Person, and one subsisting, as the Chalcedon Synod speak in the History of Evagrius, lin. 2. cap. 4. And from that time that the Word did assume our Humane Nature, he never left it, no not in his death. And to this purpose make these Verses; I am that I was, not I was that I am, now both am I called; Thou knowest me not, except thou know me subsisting of both Natures.— See Mr. John Tombs his Exposition upon the Calcedon-Council concerning the two Natures in Christ asserted, in his Book, entitled Emmanuel, or, God-man. Sect. 15.  
Q. By what testimonies will you prove, that the Divine and Humant Nature in Christ, did join together in one and the same Person?  
A. Isa. 7.14. & 9.6. Luk. 1.35. That which shall be born of thee, shall be called the Son of God. Joh. 1.14. And the Word was made Flesh: not by Sacramental-union, in which respect Christ was said to be a Rock: not by confusion of the Natures: nor by commutation, as Water is turned into Wine, Joh. 2.14. but by assuming the flesh into the unity of this Person. The Voice of God speaketh thus of Jesus Christ the Son of Mary: This is my beloved Son, Matth. 3.17. He that descended is even the selfsame that ascended above all Heavens, that he might fill all things, Eph. 4.10. God sent his Son, born of a Woman, Gal. 4.4.  
Q. Why is it necessary that Christ should be both God and Man in one and the same Person?  
A. 1. To die end he might reconcile God and Man, or that he might make God and Man one.  
2. That he might be a fit Mediator between God and Men, 
2 Tim. 2.5 Heb. 8 6  by reason of his Participation and Affinity with them both.  
3. That he might reconcile God unto us by his death, which if he had been God alone, he could never have suffered; if only Man, he could never have overcome.  
4. That the work of Redemption performed in the flesh of the Son, might become of sufficient price for sin, whereby God, that infinite good, was offended. For, although certain actions do properly proceed from the Divine Nature, and some are done by the Humane Nature, yet all of them do equally receive their price and worthiness from the Divine Nature. So the flesh of Christ hath power to quicken, because it is the flesh of that Person who is God: the obedience of the Man Christ doth Justify, because it is the obedience of that Person who is God: the blood of Christ redeems the Church, because it is the blood of God, Acts 20.28.  
Q. What is the Communication of Properties?  
A. It is such a manner of Predication, whereby those things which be proper to Natures are indifferently attributed to the Person of Christ which is but one: and that because Christ in his two Natures is both, to wit, perfect God, and perfect Man; to whom therefore these things are truly and indeed attributed, as well those which are proper to God, as those which be proper to Man. Therefore it is well and truly said; God, or else the Son of God, was born of the Virgin Mary, suffered, was crucified; and God purchased unto himself the Church with his own blood, 1 Cor. 2.8. Acts. 20.28. Not simply, principally, and by himself, as he is God, but by accident, and in another respect, or in regard of another thing: because that which is proproper to one Nature, namely, to be conceived born, crucified, to die, is not attributed to his Divinity, but to the Person taking the name of one, namely, of the Divine Nature. For this word, the Son of God, or God (which is the subject of the Proposition) is the concrete and not the abstract, and signifieth not the Divine Nature, but the Person, who is God and Man. Therefore it is well said; The Son of Man, or Christ-Man is Eternal, Almighty, Allpresent; saveth, raiseth the dead, giveth Eternal Life. And, Joh. 3.13. No man hath ascended into Heaven, but he that came down from Heaven: both in respect of the Union, seeing that the selfsame Person is both Man and God: for as God, by reason of the unity, doth account those things which belong to the Humane Nature proper to himself; so as he is Man, by reason of the union, doth account those things which belong to the Divine Nature to be proper to itself: and also because the Son of Man is a word concrete, which signifies the Person of Christ, being but one, consisting of the Divine and Humane Nature; and therefore whole Christ is every where present, but not all that is in Christ. On the contrary, it is wickedly said, That the Divinity of Christ was born of the Virgin, suffered death, and that the Humanity of Christ is Eternal, every where present, Almighty; for the Divinty is a word abstract, which simply signifieth the Divine Nature in Christ, which is most free from all manner of sufferings. Now the Predication of divers Natures by reason of the Hypostatical (or Personal) Union, is of no force, but in those things which are signified as whole and perfect: for as we do not use to say, the Body is the Soul, or the Man is the Soul: so neither do we say, this God (Christ) is the Body of Christ, or the Soul of Christ, but only God is Man.  
Q. Is the communication of Properties verbal only, or real?  
A. It is a true and real speech, because the Person of whom, by the trope Synecdoche, as well the Divine as the Humane, either names of Proprieties, or Effects, are indifferent and equally affirmed, containeth all those things in itself truly and indeed, which do agree to very God, and very Man: those things which be Divine; as he is God: those also which be Humane as the same is Man, but not in respect of both Natures, but according to the one and the other. For than should be brought in the Eutychian Heresy of the confounding of the Natures or Properties, and it should cease to be a speech by Synecdoche, (viz. wherein a part is taken for the whole, or the whole for a part.)  
Q. But those Titles which belong to the Office of Redemption, are they to be attributed to the Natures severally asunder, or to the Person?  
A. To the Person: as Christ is a Mediator, Pastor, Priest according to both Natures, although each of them in that work retaining his own proper efficacy or operation.  
Q What is the Effect of that Personal Union?  
A. The bestowing of gifts, whereby the Humane Nature in the Person of Christ is adorned, and whereby it excelleth all other Creatures in Wisdom, Goodness, Holiness, Power, Majesty, and Glory; which the old Fathers call the Deifying of the Flesh: the Schoolmen, Habitual Grace, of the Communion of Properties (which is mutual one of another, and the reciprocation of the Names) altogether distinct.  
Q How manifold is the state of Christ?  
A. Twofold: one of Humiliation, whereby he willingly undergoing the burdens, reproaches and punishments of our Nature, did humble himself to the death of the Cross; the Divinity in the mean while (according to Irenaeus) resting or hiding itself, that he might be crucified, and die. The other, of Exaltation, whereby after his death, his Humane Nature did lay aside all the infirmities of it, (but not the Essential Properties) and was wonderfully exalted above all Creatures unto the greatest honour, yet not in any case matched, and equalled to the Divine Nature of Christ, Phil. 2.7, 9  
Q. What are the Doctrines contrary to this?  
A. The first Heresy of Macedonius and Valentinus, who affirmed, That Christ brought with him a Celestial body from Heaven: As also of Apelles, who said, His Body was airy, his Flesh starlike, and that he passed from the Virgin as Water from a Pipe.  
2. Of the Marcionites, who feigned unto him an imaginary Body.  
3. Of Apollinaris, who denied that Christ did assume a reasonable Soul, but that his Divinity was unto him instead of his mind.  
4. Of Eunomius, who affirmed Christ to be mere man, and that he was called the Son of God by Adoption: And of Eb●oni, who said, that Christ was born by Humane generation.  
5. Of Nestorius, who taught, That as there be two Natures in Christ, so there are two Persons; and that the Divinity is present with the Humanity by circumstance and combination, but not by Personal union. Therefore he denied that Mary was the Mother of God, or brought forth God; and affirmed, that Man, not God, was crucified of the Jews.  
6. Eutyches Heresy, contrary to the former: for he taught that the Humane Nature after the Union, was endued with the properties of the Divinity, (viz. the Divine Nature was turned into flesh.)  
7. Of the Manichees, who avouched that Christ had but one only Will; and not two, a Divine, and a Humane Will.  
8. Of the Ubiquitaries, who attribute to the Humanity of Christ the Essential properties of the Divinity, altogether forgetting that saying, He that taketh away the Properties, taketh away the Nature: and on the contrary, He that attributeth the Proprieties, attributeth the Nature: and of whatsoever the Essence cannot be affirmed, no more can the Essential Proprieties thereof be affirmed of the same.  
Now I have here briefly given you an account of these Eight Opinions about Christ as aforesaid. And by these you see St. Peter's words fulfilled, 2 Pet. 2.1. But there were false Prophets also among the People, even as there shall be false Teachers among you, who privily shall bring in damnable HERESIES, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of. Acts 20.28. For St. Paul saith, Take head therefore unto yourselves, and unto all the Flock, over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood: for I know this, that after my departing, shall grievous Wolves enter in among you, not sparing the Flock; also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. So Isa. 9.21. saith, That Manasses against Ephraim, and Ephraim against Manasses, and both against Judah. Also Herod against Pilate, and Pilat against Herod, and both against Christ: even so, here is the Eunomians, (or Socinians, or Bidelians) against the Eutychians, and both against Christ; for the one denyeth his Divine Nature, and the other his Humane, contrary to Matth. 22.45. and Rev. 22.16. I am the root and offspring of David; and so by consequence both deny the true Christ. For the Devil knoweth there is no Salvation for us without Faith in him who is David's Lord, and David's Son. Acts 4.12. Neither is there Salvation in any other, for there is none other Name under heaven given among men, whereby we must be saved, Acts 4.12. And now, Brethren, that I may, as the Apostle Paul saith, Acts. 20.26. be clear from the blood of you all: for I have and will declare unto you all the counsel of God (that I know) touching this matter; but as the Apostle saith, 1 Cor. 13.9. So say I, for we know in part, and we prophesy in part; for now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known. 2 Pet. 3.17. Ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the Error of the wicked, fall from your own steadfastness. For some of you have been as brands plucked out of the fire, Judas 23. (I mean out of the Eutychian Heresy,) which doth not only deny Christ to be truly David's Son, but saith, That he that was truly David's Lord and Creator was mortal and died, contrary to 1 Tim. 1.17. Now unto the King Eternal, Immortal, Invisible, the only Wise God be honour and glory for ever and ever, Amen.  
And now because the right knowledge of Christ, and union of his Natures, is so absolutely necessary to Salvation, I will add some Questions, and propound them for the Eutychians consideration.   

CHAP. VII. Containing Questions & Answers about the Union of Natures in Christ.  
Quest. 1. WHy must Christ become Man and take our Nature, viz. the flesh of the Virgin Mary?  
Answ. Because the Justice of God required, that seeing in that Nature God was offended, in that Nature should a satisfaction be made to God for the offence. Now sin was committed in Man's Nature, Adam sinned first, and in him all his Posterity; therefore Christ took Man's Nature that so he might suffer death, and so make satisfaction to his Father for Men's sins.  
Q. 2. Is there no way appointed of God to remit our sins, but by shedding of blood?  
A. No, so saith the Holy Ghost, Heb. 9.22. Without shedding of blood, there is no remission.  
Q. 3. Can Christ, considered as he is the Eternal Word (Joh. 1.1.) and very God (1 Joh. 5.20.) die?  
A. No: for God is immortal and cannot die, 1 Tim. 1.17. for he only is without beginning and without end.  
Q. 4. But although God as God cannot die, yet cannot he change himself from a Creator to a Creature, and so die.  
A. No: for saith the Holy Ghost, Mat. 3.6. I am the Lord, I change not. Jam. 1.17. Neither is there any shadow of it.  
Q. 5. Did Christ take our flesh, and not our sin?  
A. Yes: for the Holy Ghost saith, He was made like unto his brethren in all things, sin only excepted, Heb. 2.17. & 4.15.  
Q. 6. How could he take our flesh, and not our sin also, sigh all other men partake of both?  
A. All other men came from Adam, and by Adam as a procreant cause, Rom. 5.12. but Christ came from Adam, but not by Adam, viz. being made of a Woman, Gal. 4.4. (even as Eve was made of a Man, Gen. 2.) but not begotten as Cain, and all other men are, Matth. 1.18.  
Q. 7. How could Christ properly be the Son of Man, and so the Son of David, and of Abraham, and Adam, if he did not take the very flesh and blood of the Virgin Mary, the Daughter of David, as St. Luke, in his third Chapter, saith she was?  
A. He could not: for God had sworn with an oath to him, That of the fruit of this Loins according to the flesh, he would raise up Christ to sit on his Throne, Acts 2.30.  
Q. 8. If so; whether then is not that Opinion heretical and damnable that denyeth Christ to be the true Son of David?  
A. It is; because there is no Eternal Salvation to be had in any other, Acts 13.38, 39  
Q. 9 Whether if Christ had been a Creature only, although an Angel or Man, could he have overcome death?  
A. No: for, as he was Man, the Jews did destroy the temple of his body, Joh. 2.19. but, as God, he raised it up again the third day, as he told the Jews he would do, Joh. 10.18.  
Q. 10. Whether if Death and the Grave had kept Christ Prisoner for ever; could any have been saved?  
A. No; so St. Paul saith, 1 Cor. 15. For than they which are asleep in Christ are perished.  
Q. 11. Whether doth not this absurdity follow the Eutychian Opinion, that if Christ be only God, than he could not die, as aforesaid; if only Man, than he cannot raise himself from the dead?  
A. It doth unavoidably follow upon their Opinion.  
Q 12. Whether such a Doctrine, which by its natural consequences maketh the death and resurrection of Christ impossible or else in vain, ought not to be abandoned by all Christians?  
A. Yes, doubtless it ought; for it destroyeth the Faith of Gods Elect utterly, if believed.  
Q. 13. What must we do with those Brethren that are ignorant of these bad consequences as aforesaid?  
A. Instruct them in the true Faith concerning Christ's death and resurrection.  
Q. 14. But what must we do if they be obstinate, and will not repent?  
A. Then after the first and second admonition, reject them, Tit. 3.10.  
Q. 15. If Christ before he came from Heaven, was of the uncreated substance of the Father, their Essence being One; then will it not follow that the Father was made flesh at well as the Sou, sigh you say it was the Essence that was made flesh, not the Person of the Son took it into Personal Union, as we with the Scriptures say he did, Heb. 2.14, 16.  
Q. 16. If it were possible for the uncreated substance to make itself into Flesh, which by nature is a Spirit, and spiritual substance, Joh. 4.24. Then how could he receive nourishment from the Virgin, as you say he did, and grow in her womb?  
Q. 17. If he be of the uncreated substance, how could he grow in Wisdom as he did, sigh the uncreated substance is wisdom itself, Prov. 8.  
Q. 18. If Christ be only of the uncreated substance, then how could he be ignorant of the day of Judgement? Mark 13.32.  
Q 19 If he was only of the uncreated substance; then how could he be anointed by the Holy Ghost? Luk. 4.18. Acts 4.27.  
Q. 20. If he be only of the uncreated substance, than whose Will did he obey, when he said, Not my Will, but thy Will be done? Luk. 22.42. For the Essence is one in the Father, and the Son, Joh. 14.9, 11.  
Q. 21. Why did Christ die, as you say he did, if he was only of the uncreated substance? Did he die to satisfy himself, viz. as God?  
Answer fairly, and do not now (when you see all these gross absurdities follow your Opinion (as the natural consequences of it) say; you cannot tell what he was before he was made flesh in the Virgin's womb; for than you worship you know not what, Joh. 4.22. with the Samaritans, and so you are Idolaters as they and the Athenians were, Acts 17.22, 23, etc.  

Some Objections.  
Object. 1. Peradventure some may say, These absurdities will follow upon your own Opinion as well as ours, for you say he was God by Nature as well as we; and there is but one God by Nature, Gal. 4.8.  
Answ. 1. Not so; for we always distinguish betwixt the Essence of the Son, and the Person, saying, The Essence is one with his Father, but not his Person; therefore we say his Person was begotten, not his Essence: and we also say, that his Person took Flesh of the Virgin Mary, not the Essence: and therefore it was the Person of the Son that was born of her, not the Father, nor the Spirit: for although the Essence of the three be one, yet the Persons be distinct, as 1 Joh. 5.7. So that the Eternal Word, the Son of God, did never pray to his Father (as I remember) till he became our Mediator, no more than the Holy Ghost doth pray to the Father, which for himself you know he doth not: but Christ did pray for himself, which could not be for his Godhead, but for his Manhood, which is a Creature, and therefore aught to perform homage to God the Creator. For we always distinguish betwixt the Natures (which you deny) therefore we say it was his Humane Nature that was ignorant of the day of Judgement; for with his Divine Nature he knoweth all things, Joh. 2.25. And by virtue of it he could and did forgive sins; which two things, viz. To search the heart, and and to forgive sins, none but God can do; therefore we cannot conceive how he could become our Saviour, and Mediator, except he had these two Natures in one Person: for if he had not took our Nature, and so appeared before God in our stead, bearing our sins in his own body, as St. Peter saith, 1 Pet. 2.24. And so St. Paul. saith, Was made sin for us who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. for else Justice could not have punished him.  
2. If he had been put to death in the flesh, which we say only died (which distinction you deny); but we, with St. Peter, say he was put to death in the flesh, but quickened by the Spirit (which we call his Divine Nature): for as he did bear our sins, so also our punishment for sin, which was death, but by his Divine Nature he overcame it, as aforesaid, 1 Pet. 3.18.  
Obj. 2. Peradventure some will object against these things as I have before laid down, saying, He may be the Son of David although he did not take of the flesh of the Virgin Mary (and so by consequence the flesh of David) inasmuch as he was born of the Daughter of David; for it may be read, Born of a Woman, as well as made of a Woman, Gal. 4.4. as also Rom. 1.3. born of the Seed of David.  
A. We say with you, He was born of the Seed of David, and so of the Virgin Mary. But yet so as he was also made of the Seed of David, and of a Woman, Which thing you deny, viz. that he was made of the Seed of David; and if so, than he was not properly the Son of David, although born of a Daughter of David [no more than Bethsheba's Child was Vriah's, which was begotten of her by David, which you know was David's and not Vriah's Child, although she was his Wife] for no man is properly the Son of such a man, except he partake of the substance, nature, or flesh of that man: But you say Christ did not do so, therefore he was not (by your Opinion) the Son of David.  
Obj. 3. But no Child (say they) doth take any thing from his Mother but only nourishment, therefore Christ did not.  
A. Who told you so? not God's Word (and do you know by experience how bones do grow in the womb) but if your Opinion be true, why then doth God forbid his Children to marry their Sister by the Mother's side, how is she kin to him if she was begotten by another father: But God saith your Opinion is false, as you may see, Levit. 18.9, etc.   

Some Queries to the Eutychians.  
Query 1. Whether doth not the Eutychian Opinion, in denying the two Natures in Christ, viz. the Divine and Humane, by consequence deny the Lamb, the Priest, and the Altar, mentioned in the Law to be types of Christ, contrary to the Analogy of Faith?  
Answ. They do: for Christ, as Man, is the Lamb; as God, the Altar; and, as God-Man, the Priest.  
Q. 2. Whether doth the Holy Ghost apply these three to Christ in the New Testament, yea or nay?  
A. Yes, he doth apply them; for he is the Lamb or Sacrifice for sin, Joh. 1.29. Heb. 9.26. & 10.10. and the Altar, Heb. 13.10. and the Priest, Heb. 5.6. For as the typical Lamb was without blemish, even so was Christ, saith St. Peter, 1 Pet. 1.18. & 2.24. Secondly, The Priest was sanctified, or set apart to offer a Sacrifice acceptable to God; even so was Christ, Joh. 17.17. Thirdly, As the Altar did sanctify the Sacrifice, even so did the Godhead of Christ the Humane Nature, Heb. 9.14.  
Query 3. Whether doth not the Eutychian Opinion make the threefold Offices of Christ of none effect, or deny them all?  
A. Yes; for the Divine Nature cannot be anointed to be Priest, Prophet, and King.  
Query 4. Whether can any man come to the Father but through Faith in these threefold Offices of Christ?  
A. No; for what the Tabernacle or Temple was to them under the Law, that is Christ to us under the Gospel: And, as God manifested to them in the Temple, was the proper object of worship to them; even so God manifested to us in Christ, is the proper object of worship to us: for the Flesh, or Humane Nature of Christ, is the medium, or mean, by which we have access to God in all our Worship. This is proved, Heb. 10.19, 20, etc.   

Some Arguments to prove the Opinion of the Eutychians, heretical and dangerous.  
Argum. 1. That Doctrine or Opinion that saith Christ was not the Seed of the Woman, Gen. 3.15. which was promised of God to break the Serpent's head, is a dangerous.  
Arg. 2. That Opinion that maketh the Tabernacle or Temple, Lamb, Priest, and Altar, ordained of God for Divine Worship (till Christ came in the flesh) no true types of him, is a dangerous Opinion: But such is their Opinion, Therefore dangerous.  
Arg. 3. That Opinion which in itself, or the natural consequences depending thereon, maketh void all the promises of God concerning man's Salvation by Christ, must needs be a very dangerous Opinion: But such is their Opinion; therefore dangerous.  
The Reasons appear plain to every impartial Reader in all these three Arguments.  
But here I will add, That either the Seed of the Woman, Gen. 3.15. was God, which was justly offended with Adam for his sin: Or else it was the Man Christ which was made of a Woman, Gal. 4. But it was not God, that was made of a Woman; therefore Man. And now for you to say that God the Creator of all things in Heaven and in Earth, Col. 1.16. made himself a Creature (or was made so) is false, as I said before, and also impossible, sigh God is Perfection itself. And to say that he passed through the Virgin's womb as Water through a Conduit (as some Heretics have said) is also false. And to say he had an imaginary body, and not a real body (as some Heretics have said) is also very false, as appeareth by his death and resurrection.  
As to the proof of the second Argument, That the Lamb, the Priest, and the Altar were types of Christ; see what is already said in the Questions and Answers, as also the Scriptures thereunto annexed. Which cannot be applied to him, (viz. Christ) except you with us grant the two Natures to be in one Person. If you can, show us how you do it.  
As to the proof of the third Argument, That your Opinion doth deny all the Promises of God, I prove it thus. That Opinion that denyeth Christ to be the true Son of David, denyeth all the Promises of God concerning man's Salvation: But such is your Opinion; Therefore, etc.  
2ly. That Opinion that denieth the proper signification of the Sacraments, viz. Baptism, & the Lords Supper, must needs be a dangerous Opinion: but such is your Opinion, therefore dangerous. The reason of the minor Proposition is, because it denyeth the two Natures in Christ, which are lively set forth by the Sign and the thing signified by these Sacraments.  
1. For, as all the Ordinances of God's instituted Worship, as Sacrifices under the Law, etc. so all the Sacraments under the Gospel, seem to have immediate relation to Christ, as God manifested in the flesh. For, you may observe they consist of two parts, the one Natural, the other Spiritual; the one External, the other Internal; the one as it were the Body, the other the Soul of it; the one representing the Humanity, the other the Divinity of Christ: so that every Ordinance of Worship is (as it were) a representation of Christ incarnate.  
2. The Divine Essence or Godhead in Christ, seemeth to be the proper object of all Worship; for Christ saith, God is a Spirit, and therefore will be worshipped in Spirit and in Truth. And St. Paul saith, That the fullness of the Godhead dwelleth in Christ bodily, Col. 2.9. not locally, but by personal Union; and this is the proper object of all Gospel-worship, as I have said before. And it was so in the time of the Law: for the Temple was God's dwelling-place, Psal. 76.2. there was the only place of God's public Worship, Ps. 29.2. No Sacrifice might be offered in any other place, Deut. 12.26, 27. for there the Spiritual worshippers had by Faith a sight of God, and communion with him by Christ, Psal. 63.2. & 68.24. Towards the Temple they were to look wheresoever they were, 1 King. 8.29. Therefore what the Temple was to them under the Law, the same is Christ to us under the Gospel; therefore, as the true worshippers did not worship the Temple (although the false did) but God that dwelleth in the Temple; even so, we may not worship the Temple (only) viz. the Humane Nature of Christ, but God in it; for it is the Spirit that quickeneth, Joh. 6.53, 54. And as there was in that Temple a Veil to go into the Holiest of all, where God dwelled, between the Cherubims; even so it is now, Heb. 10. We pass through the vail, viz. the flesh of Christ, into the Holiest, if we are led thereby to worship that Godhead that dwelleth in it. This is a right conception and true worship of God. For the Humanity of Christ was to the Godhead, as a back of mettle to a Crystal glass: for, look on such a glass in its pure substance, and it is transparent; put a back of mettle to it, and it gives a beautiful reflex: So if we take up conceptions of the Godhead in its pure Essence, it is transparent; if we consider of God as he is Infinite, Almighty, Immense, Eternal; what is this to the Creature or our comfort? If we consider him in his Power, Justice, Wisdom, Holiness, Goodness, and Truth, what is this to us? yea, all these are against us as we are sinners: But if we take up a conception of God in all his Attributes, as they appear to us in Christ, so they make a most comfortable reflex upon us. In this Glass we behold the Glory of the Lord, and are changed into the same similitude, from glory to glory by the Spirit of the Lord, 2 Cor. 3.18. In this Glass we behold that Wisdom by which we are instructed, that Righteousness by which we are justified, that Power by which we are preserved, that Grace by which we are chosen and called, that Goodness by which we are relieved and supplied, that Holiness by which we are transformed, that Glory to the which we shall be conformed: by all which it appeareth that our right apprehension and due conception of God must spring from the manifestation of God in Jesus Christ; For no man knoweth the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. For the Saints in the Law meditated devoutly upon his coming in the flesh, many Prophets and righteous Men, saith Christ, desired to see the things which you see, and have not seen them, Matth. 13.17. Luk. 10.24. and what were these things? Surely it is God manifested in the flesh, as appeareth by St. Luke, Luk. 10.24.  
Now as Aaron the high Priest was chosen from amongst his brethren (and not of a stranger) Exod. 28.1. even so Christ the Antitype of Aaron, was taken out of the Tribe of Judah, which were his brethren according to the flesh, Heb. 2.17. For it is evident that our Lord sprang out of Judah, saith the Holy Ghost, Heb. 7.14. And this is that which Moses said, A Prophet shall the Lord your God raise up unto you from amongst his brethren like unto me, him shall you hear in all things, Deut. 18.18. whatsoever he shall say unto you, Acts 3.23. But notwithstanding all this, the Eutychians deny that he was flesh of our flesh, although the Holy Ghost saith it again and again, both by the holy Prophets in the old Testament, and the holy Apostles in the New; for St. Paul saith, We are members of his body, of his flesh, and of his bones, Eph. 5.30.  
Now sigh he was flesh, as the Eutychians confess, and yet deny him to be our flesh, against all these faithful Witnesses as aforesaid. I now desire them to tell me (if they can) what flesh it was, sigh St. Paul knew but four kinds of created flesh, viz. one kind of flesh of Men, another of Beasts, another of Fish, and another of Birds, 1 Cor. 15.39. Now which of these will you choose? If neither of these, I pray assign of what matter the flesh of Christ was made; for we, with St. Paul, know no other than these four kinds of flesh.  
Moreover, Christ is figured out by Melchisedec and his Priesthood, Heb. 7. for as he was a Priest and King, even so was Christ also; and as he was without Father, and Mother; even so was Christ, viz. without Father, in respect of his Humane Nature; and without Mother, in respect of his Divine Nature.  
Now there is no knowing of God aright, but in, by, and through Christ (as I said before): for in the works of Creation, God is above us; in his works of Providence, a God without us; in the Law, a God against us; in Himself; a God invisible to us; only in Christ he is Emmanual, God manifested in our flesh, God in us, God with us, and God for us; therefore in Christ God is apprehended aright, and there also worshipped aright. 1 Joh. 2.23. Whosoever denieth the Son, hath not the Father: but he that acknowledgeth the Son, hath the Father also; Who is a liar but he that denieth that Jesus is the hrist; he is Antichrist that denieth the Father and the Son, vers, 22.  
Now as the Eutichians err in their Opinion about Christ our Mediator, even so they do about the Holy Trinity also; for they do not rightly understand nor believe the Unity and Trinity spoken of, 1 Joh. 5.7. Now if they be three, they be three Operations, or three Manifestations, or three Subsistances: but they be not the two former, therefore the latter, viz. three Subsistances: for St. John saith, The Word was with God, and was God, Joh. 1.1. Now where there is one, and another with him, there must needs be a distinction; but St. John saith it is so; therefore.  
2dly, Where there is one sending, and another sent, there is a distinction: But the Father sendeth, and the Son was sent; therefore a distinction, Joh. 3.17.34. for, God sent his Son into the World, etc.  
Again; the Father and the Son send the Holy Ghost, Joh. 14.16. 'tis another Comforter; therefore a distinct Person both from the Father and the Son. Now if these have all of them, (viz. the Father, Son, and Spirit) Understanding and Will, than they are Persons and not Qualities, for no Qualities can have Understanding, and Will, see 1 Cor. 12. from ver. 3. to. 12.  
If the Father, Son, and Spirit, be all Creators of Heaven and Earth; then are they God by Nature; but they are all Creators of Heaven and Earth, therefore God by Nature, Gen. 1.16.  
2dly, If they all know the thoughts, and search the heart of man; then are they God by Nature: but they all do so; therefore.  
3dly, If they may all be ultimately sinned against; then are they God by Nature: but they may be so; therefore.  
4thly, If we may worship them with Divine Worship; then are they God by Nature; but we may worship them with Divine Worship; therefore.  
5thly, If we may be baptised in their Name; then are they God by Nature: but we may, yea ought to be baptised in their Name; therefore God by Nature, Matth. 21.19, 20.  
The reason is plain, because we expect the remission of our sins in his Name, into which we were baptised, as also promise to worship him in Spirit and in Truth; for God is a Spirit, and therefore will be worshipped in Spirit, and in Truth.  
Now albeit St. John saith, speaking of Christ, I and my Father are one, Joh. 10.30. He doth not by this saying deny the three Persons, for in that he saith we are, he teacheth us that he and his Father be not one Person, forasmuch as ARE cannot be spoken of one Person properly; and in that he saith ONE, he declared that he is of the selfsame substance with his Father. Oh the exceeding deepness and power of God's Word, which is as a two-edged Sword; for with these two syllables Are, and One, it confoundeth two Heresies, viz. the Arrians, and Patrip●ssions, and Sabellians, which wrist that saying of Christ, He that seethe me, seethe the Father also, Joh. 14. which must be understood of their Essence, and not of their Persons, as appeareth by these words, I go to prepare a place for you (saith Christ): and if I go, I will come again: which plainly proves a distinction of the Person, vers. 2, 3. If we may not believe St. John, that there be three that bear record in heaven; viz. the Father, the Word, and the Holy Ghosh; and these three are one, 1 Joh. 5.7. to be a Unity and Trinity as aforesaid; then these absurdities will unavoidably follow, That if the Father be both the Son and the Holy Ghost; as he is, if their Persons be one, as well as their Essence is one, which is indivisible: Isa. 44.6. I am, and there is none besides me. Then the Father was he which took our Nature upon him, Heb. 2.16. the Father was tempted of the Devil, he suffered hunger and thirst, he was buffeted and and scourged of the Jews, and put to death by wicked hands; he also came down in the likeness of a Dove, and also of fiery Tongues; he begat himself; he is greater than himself; he sent himself into the World; he gave himself a Seat at his own right hand; he is the express Image of himself; he is greater than himself. But if our English Eutychians cannot see these things, as aforesaid, to be blasphemy against God the Father, yet I hope you will see them to be great absurdities; for they are the natural consequences of your Opinion: for you say, it was God that died in the likeness of Man: and to prove this, you wrist (as you do other Scriptures) Phil. 2.6, 8. for you say, He that was in the form of God, thought it no robbery to be equal to God; and you say, He put himself in the likeness of Men, and being found in fashion as a man, he 〈◊〉 himself, and became obedient to death, even the death of the Cross; wherefore God also hath highly exalted him, etc. Now if the Godhead was turned into flesh, as Water was turned into Wine (as you say it was); and there can be but one God by Nature, both you and we say (and I hope believe); then, if the Father be that one God; [For, to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8.6.] Then I pray consider of your Opinion, as also the bad consequences that depend upon it. For, if you shall still be obstinate, and deny that the Eternal Word did ever take any flesh of the Virgin Mary into Personal Union with itself (as we say it did), but will still say and believe that the Eternal Word, viz. God the Creator of Heaven and Earth, did make himself a Creature, viz. Man, and so died for our sins; Then how you can acquit yourselves from being rightly called blasphemers of the Eternal God, which is only Immortal, and Immutable, (as I said before) I cannot yet tell because of the reasons aforesaid, etc.  
Now forasmuch as I understand, by some late Conferences I have had with our English Eutychians, that they deny (or at least doubt of) God's Omnipresence; and, with the Anthropomorphites, think of God as if he were some old Man sitting in some one place on a Throne, as Kings use to do; and so, with the Papists and, Socinians, think that one may see, from his right hand to his left, as Dr. Owen saith in his Answer to Mr. John Biddles Catechism. Now you may see by this, how one Error begetteth another. For first they deny the Divine Essence of the Eternal God to be Infinite, Immense; and as the Prophet Jeremiah saith, To fill Heaven and Earth, Jer. 23.24. And as Solomon saith, The Heaven of Heavens cannot contain him, how much less this House which I have built, 2 Chron. 6.18. But they not minding such Scriptures as these (or else not understanding of them) but reading some other Scriptures, which speak of his coming down from Heaven to see Sodom, etc. Gen. 18, 19 chap. As also because man was made in his Image, and that he hath hands and feet, etc. Therefore they cannot tell how he should properly be a Spirit or Spiritual substance, Joh. 4.24. and therefore cannot understand the blessed Trinity, as I said before.  
And indeed, without this be granted, the Trinity cannot be proved to be three Persons, and yet but one God, as we say and believe, as aforesaid: for although we distinguish the Persons in the Godhead, yet we do not separate them: because the Essence is Infinite, and Omnipresent. Psal. 139.7. Whither shall I fly from thy Presence? If I ascend up into Heaven, thou art there: if I make my bed in Hell, behold, thou art there, Amos 9.2, 3, 4. And to give you one instance what we mean when we say they are distinct, and not separated from the Essence of God, we mean after this manner: as when we-say there are three Faculties in the Soul of Man, viz. Understanding, Will, and Memory; now these three Faculties are distinct, yet not separated from the Soul, for the Soul acts wholly in these three, yet not three Souls, but one Soul: even so is the Eternal Godhead in the Father, Son, and Spirit, and yet but one God: but this of the blessed Trinity is such a great Mystery, that no earthly similitude will set it out plainly to our capacities. But I pray consider the Vision of the three Men that appeared to Abraham, Gen. 18. and the two that went to Lot, Gen. 19 And there you may see, although they be three Persons, yet but one Lord, and so called and worshipped of Abraham; see chap. 18. and of the two that went to Lot, after that they had told him their Message, than he never called them Lords, but Lord; see Chap. 19.18. Which two were the Son, and Holy Ghost, which were sent by the Father, Chap. 18.21, 22. for the Father is said to send the Son, and Spirit, but he is never sent of them. And thus you may see how Abraham saw Christ and was glad, Gen. 18. compared with John 8.56, 58, etc.  
Quest. How is God said to be present in all places at once? Psal. 95.2, 6. & 139.7. And also to fill Heaven and Earth? Jer. 23.24.  
Answ. There is a  Presence of God mentioned in the Scriptures; the first is his Presence with all his Creatures, (which we may call his general Providence) whereby he preserveth all his Creatures substances, and giveth unto them to live, move, and have a being; and this extendeth itself to all his Creatures, both good and bad, Acts 17.28. The second degree is the Presence of Grace, whereby he doth not only preserve the substance of all his Creatures, but also giveth grace onto them; this is to the Church of God on Earth. The third degree is the Presence of Glory peculiar to the Saints and Angels in Heaven, where they shall see God face to face. The fourth degree is the Presence of the Godhead of the Son, with the Manhood of Christ; for, in him dwelleth the fullness of the Godhead bodily, Col. 2.9.  
Now for the better understanding of this Mystery, we must know that the Scriptures are to be taken four ways, (at least some of them) viz. first Historically; secondly, Analogically; thirdly, Allegorically; and fourthly, Morally. As to instance in one of them for brevity sake. Numb. 21.9. And Moses made a Serpent, and put it upon a Pole, etc. It hath these four significations, the first is Historical, it was a Serpent made; 2dly, Analogically, it was lifted up; so must Christ, Joh. 3.15. 3dly, Allegorically, that is another thing was meant by it, as appeareth by Hezekiah's taking of it away, and calling of it Nehushtan, that is, a piece of Brass, 2 King. 18.4. 4thly, Morally, for they were to look upon it for their cure: Even so must we look upon Christ by Faith, as saith the Prophet Isaiah, Look upon me and be ye saved all the ends of the Earth.  
Now that he is present with all his Creatures to preserve their substances, as I said before, appeareth from Isa. 40.12. Who hath measured the Waters in the hollow of his hand, and meted out Heaven with the span, and comprehended the dust of the Earth in a measure, and weighed the Mountains in scales, & the Hills in a balance; behold, the Nations are as the drop of a bucket, and are counted as the small dust of the balance; behold, he taketh up the Isles as a very little thing, vers. 15. By which phrases is meant, that he governeth and disposeth of them at his pleasure: for neither the Sun could give his light to us, nor the Fire heat; all these will perish if he withdraw his Presence but a moment from them; as also the Beasts of the Field, for if he take away their breath, they die, Psal. 104.28, 29. Even as the body of a Man when the Soul is gone, as St. James saith, The body without the Spirit is dead: For, as St. Paul, In him we live and move, and have our being, (Acts 17.28.) As also certain of your own Poets have said, For we are all his offspring, 1 Cor. 8.6.  
Obj. But sin maketh a separation betwixt us and God; for what communion hath light with darkness, and Christ with Belial? Therefore he is not present with them, etc.  
A. This is not to be understood in the first degree, viz. to preserve their substances, as in Acts 17. but is meant in the second degree, viz. his Grace with his Church on the Earth. Joh. 14.23. If any man love me, saith Christ, he will keep my words, and my Father will love him and we will come unto him and make our abode with him: which is meant of his Grace, and Love; and his dwelling with them is by his Holy Spirit, as appeareth by his answer to Judas, which asked, How is it that thou wilt manifest thyself unto us, and not unto the World? he had told him before, vers. 15. & 17. If you love me, keep my Commandments, and I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him; for he dwelleth with you, and shall be in you. I will not leave you comfortless, I will come unto you. Thus you see how sin separateth us from God's Favour, Grace, and Spirit, but not from his Presence: as David saith, Whither shall I go from thy Spirit? Or, Whither shall I fly from thy Presence? If I ascend up into Heaven, thou art there: If I make my bed in Hell, thou art there: If I take the wings of the Morning, and dwell in the uttermost parts of the Sea, even there shall thy hand lead me, and thy right hand hold me. And as Amos saith, speaking of sinners, Amos 9.2. Though they dig into Hell, thence shall my hand take them; though they climb up to Heaven, thence will I bring them down; and though they hid themselves in the top of Carmel, I will search and take them out thence, etc. For we must not imagine him to be contained in any one place, saith the Prophet, Jer. 23.24. Do not I fill Heaven and Earth, saith the Lord? For, as Solomon saith, The Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have built? 1 King. 8.27. And St. Stephen saith, He dwelleth not in Tabernacles made with hands, Acts 7. and yet he dwelled, saith David, betwixt the Cherubims. And the Lord saith of Zion, This is my rest for ever, here will I dwell: therefore saith the Prophet, Blessed be the Lord out of Zion that dwelleth at Jerusalem, Psal. 135.21. Now this must be meant of his Grace, or gracious Presence there, and not his personal Presence; for if so, than he was not in Heaven at that time (which I think no wise man will believe); therefore when St. Paul saith, Whilst we are at home in the body, we are absent from the Lord: he means the beatifical Vision, or face of God in glory, which cannot be seen with these mortal eyes; therefore he saith, When we are absent from the body, we are present with the Lord, 2 Cor. 5.6, 8. he meaneth in the third degree, viz. the glorious Presence of God in Heaven with the Church Triumphant, Heb. 12.22.  
Q. 2. If God be a Spirit, Joh. 14.24. how then doth the Scriptures ascribe to him hands, and feet, and almost all the parts of a man, sigh Christ saith, A Spirit hath not flesh and bones, as ye see me have, etc.  
A. This is to be understood Metaphorically, as also by way of Analogy. For, like as men use to hold water in the hollow of their hand, and also span with it; even so, the Lord, albeit he is a Spirit, or spiritual substance, yet to help our infirmity speaketh to us, as it were, in our own language, and saith he measureth Heaven with a span, and holdeth the water in the hollow of his hand, Isa. 40.12. And as men see with their eyes, and hear with their ears; even so the Lord is said to do, Psal. 34.15. The eyes of the Lord are over the Righteous, and his ears are open unto their Prayers. The hand of the Lord hath driven out the Heathen. Now a Spirit hath not hands, eyes, and ears, etc. Therefore when the Scriptures attribute these to God, viz. hands, eyes, lips, tongue, nose, heart, head, face, and backparts, etc. it is not to be understood literally, but in the second or third sense, viz. Analogically, or Allegorically, that is, another thing is meant; as Gal. 4.24. As for Example: his right hand signifieth his Power: for David saith, The right hand of the Lord doth valiantly; the right hand of the Lord is exalted, Psal. 118.15, 16. And his finger is compared to the Holy Ghost, Luk. 11.20. But if I with the finger of God cast out Devils, no doubt the Kingdom of God is come unto you: compared with Matth. 12.28. But if cast out Devils by the Spirit of God, than the Kingdom of God is come unto you. And thus I might show how the rest might be applied, but for brevity sake I forbear.  
Q. 3. How is God said to repent, Gen. 6.6. sigh other Scriptures say, he is not as Man that he should repent, or as the Son of Man that he should change his mind? For the gifts and callings of God are without repentance, Rom. 11.29.  
A. Albeit God is said sometimes to be angry with us, and sometimes pleased, this doth not prove any change in God, but when we break his Commandments and set light by his Promises, and follow our corrupt ways, we are changed, and not he; We be mutable, he is immutable; for in him there is no variableness nor shadow of turning, Jam. 1.17. He is said to be pacified & pleased, when we turn from our evil ways, & so turn to him by true repentance. See for this Jonah 3.9. Joel 2.12. Jer. 18.18. For when God is said to laugh at men's calamities, and mock when their fear cometh, Prov. 1.26. We are not by these and suchlike say, to think that God hath such Affections, and Passions as be in Man; for God hateth such as mock at his Messengers and despiseth his Word; yea, God abhoreth the scornful man: but as those men that laugh at our calamities, are the furthest off from helping of us out of it; even so is God when he laugheth at our calamity. See Prov. 1.26, 27, 28. So he is said, Psal. 44.23. to sleep, Arise, wherefore dost thou sleep, O Lord? Arise for our help, and redeem us, for thy mercy sake, vers. 26. Now the Lord keepeth his Vineyard lest any hurt it, I will keep it night and day, Isa. 27.3. David saith, He neither slumbereth nor sleepeth, Psal. 121.4. But this is to be understood Metaphorically, as I said before; as when he is said to awake, it is meant his speedy coming to help us, opposite to sleeping, which is his delaying to come to help us. And so when Moses is desirous to see his face, and to speak with him face to face, it must be meant of some high degree of his manifestation of Grace, but not of Glory: for so no mortal man can see his face and live. No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1.18. for he is invisible, 1 Tim. 1.17. who only hath immortality, dwelling in that light which no man can approach unto, whom no man hath seen, nor can see: for he sitteth upon the Circle of the Earth, and the inhabitants thereof are as grasshoppers. That stretcheth out the Heavens as a curtain, and spreadeth them out as a Tent to dwell in. That bringeth the Princes to nothing, he maketh the Judges of the Earth as vanity. To whom then will you liken me, or shall I be equal, saith the Holy One? Isa. 40.22. to the 26. For, as St. Paul saith, By these things we speak the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained before the World unto our glory, which none of the Princes of this World knew; for, had they known it, they would not have crucified the Lord of Glory; but God hath revealed them to us by his Spirit: for, the Spirit searcheth all things, yea, the deep things of God. Now we have not received the Spirit of the World, but the Spirit that is of God; that we might know the things that are freely given to us of God; which things also we speak, not in the words that man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual: But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2. etc.  
Now I have, according to my measure, given you my understanding of these great Mysteries of God, and the Father, and of Christ, and of the Holy Ghost, Col. 2.2. in as short and plain a method as I could, for your information, etc. Now of that which hath been spoken as concerning God, by me in this Treatise, this is the sum; That God is a Spirit, Joh. 4.4. or spiritual substance, or pure nature, immutable, invisible, unsearchable, filling Heaven and Earth. Full of understanding, of truth and righteousness, of mercy and wisdom, and all manner of goodness; without beginning, and without ending, not created nor made, and Maker of all things, subject to nothing, and governing all things, knowing all things, yea, even the inward thoughts and intents of the hearts of men; forgiving sins; only to be honoured and called upon, only hearing our prayers, justifying, and saving us; of an almighty arm, and majesty; the Father unbegotten, the Son begotten, the Holy Ghost proceeding from them both, as I have proved by the Word of God, which cannot lie. Now all these things (as aforesaid) be rightly applied to the Father, Son, and Holy Spirit; so that it plainly appeareth, that to whomsoever these things may rightly be applied, he is God by Nature, and not by Name only, as they are, Psal. 82.6. I have said ye are Gods, but ye shall die like men, etc. But unto God the Father, Son, and Holy Spirit, are these things only properly and truly applied: therefore they only are God by Nature. 1 Joh. 5.7. There be three that bear record in Heaven, the Father, the Word, and the Holy Spirit, and these three are one. And we know that the Son of God is come, and hath given us understanding that we might know him that is true, and we are in him that is true, even in his Son Jesus Christ; this is the true God and Eternal Life. Little Children, keep yourselves from Idols, vers. 20, 21. Now the Grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all, Amen. 2 Cor. 13.14, etc.    

CHAP. VIII. Containing a brief Repetition of the present Discourse concerning the glorious Trinity and Person of Christ.  
NOw because I would, if possibly I could, remove all doubtings about the Holy Trinity, concerning their being three Persons, and one God; I will further add to what I have said, some Arguments to prove that they are all three God by Nature: that so I might satisfy some, who must and will have their reason satisfied, or else they will not believe it. And because all the Opinions that I oppose in this Treatise (as aforesaid), seems to grant the Father of our Lord Jesus Christ to be God by Nature, Gal. 4.4. I will therefore take it pro confesso, and reason with them by an Argumentum ad hominum. And, first, for the better understanding of the honest and simple-hearted, which peradventure may conscionably doubt whether the Son, and Holy Ghost, be God equal with the Father; because of the late opposition that is made against it by the maintainers of the aforesaid Opinions. I say, I will go in this plain method, and make a comparison betwixt the Father and the Son, viz. as he is the Eternal Word, Joh. 1.1. in several things that I find in Scripture concerning them: and then I will apply these to the Holy Ghost also, as you may see if you will, for I hope you are not obstinate.  
First Proposition. The Father is a Spirit by Nature, Joh. 4.24. therefore God. Parallel to this the Son is a Spirit by Nature, therefore God. Proof from God's Word, 2 Cor. 3.17.  
Propos. 2. The Father is immutable, therefore God. Parallel to this, the Son is immutable, therefore God: proof from God's Word, Heb. 1.12.  
Prop. 3. The Father is invisible and immutable; therefore God. Parallel to this, the Son is invisible and immutable; therefore God. Proof from God's Word, 1 Tim. 6.16.  
Prop. 4. The Father is everywhere present with his People; therefore God. Parallel to this, the Son is everywhere present with his People; therefore God. Proof from God's Word, Matth. 18.20.  
Prop. 5. The Father is full of understanding; therefore God. Parallel to this, the Son is full of understanding; therefore God. Proof from God's Word, 1 Cor. 1.30. Joh. 10.30.  
Prop. 6. The Father is Eternal; therefore God. Parallel to this, the Son is Eternal; therefore God. Proof from God's Word, Rev. 1.8, 11.  
Prop. 7. The Father is the Maker of all things; therefore God. Parallel to this the Son is the Maker of all things; therefore God. Proof from God's Word, Col. 1.16.  
Prop. 8. The Father governeth all things; therefore God. Parallel to this, the Son governeth all things; therefore God. Proof from God's Word; Joh. 5.17.  
Prop. 9 The Father knoweth all things; therefore God. Parallel to this, the Son knoweth all things; therefore God. Proof from God's Word, Matth. 9.4. Joh. 2.25.  
Prop. 10. The Father forgiveth sins; therefore God. Parallel to this, the Son forgiveth sins; therefore God. Proof from God's Word, Mark 2.10. Luk. 7.49.  
Prop. 11. The Father is to be prayed unto; therefore God. Parallel to this, the Son is to be prayed unto; therefore God. Proof from God's Word, Acts 7.50. & 9.6. Rom. 10.13.  
Prop. 12. The Father giveth what gifts he pleaseth; therefore God. Parallel to this, the Son giveth what gifts he pleaseth; therefore God. Proof from God's Word, Eph. 4.8.  
Prop. 13. The Father is Almighty; therefore God. Parallel to this, the Son is Almighty; therefore God. Proof from God's Word, Rev. 1.8. & 15. 3, 4.  
Now to whomsoever all these things may be rightly applied, he is God by Nature; but unto the Son, as well as unto the Father, may all these things be rightly applied: therefore the Son is God by Nature, Joh. 10.30.  
Now all these may be applied to the Holy Ghost also.  
Proposition 1. The Father is a Spirit; by Nature, and not by Creation; therefore God. Even so also is the Holy Ghost; therefore God. Joh. 14, 16 Chapters.  
Prop. 2. The Father is Immutable; therefore God. Even so is the Holy Ghost; therefore God. Joh. 14.16.  
Prop. 3. The Father is Immutable and Invisible; therefore God. Even so is the Holy Ghost; therefore God. Joh. 14, 15.  
Prop 4. The Father is everywhere present; therefore God. Even so is the Holy Ghost; therefore God. Psal. 139.7.  
Prop 5. The Father is Eternal; therefore God. Even so is the Holy Ghost; therefore God. Gen. 1.2.  
Prop. 6. The Father is the Maker of all things; therefore God. Even so is the Holy Ghost; therefore God. Job 26.13. & 33.4. Psal. 36.5.  
Prop. 7. The Father governeth the Church; therefore God. Even so doth the Holy Ghost; therefore God. Isa. 63.11. Acts 13.2. & 8.26.  
Prop. 8. The Father knoweth all things; therefore God. Even so doth the Holy Ghost; therefore God. 1 Cor. 2.10.  
Prop. 9 The Father doth forgive sins; therefore God. Even so doth the Holy Ghost; therefore God. Mat. 28.19, 20.  
Prop. 10. We may and aught to be baptised in the Name of the Father; therefore he is God. Even so we may and aught to be baptised in the Name of the Holy Ghost; therefore he is God. Matth. 28.19, 20.  
Prop. 11. The Father giveth what spiritual gifts he pleaseth to the Church; therefore he is God. Even so doth the Holy Ghost; therefore he is God. 1 Cor. 12.  
Prop. 12. The Father sendeth whom he will to preach the Gospel; therefore he is God. Even so doth the Holy Ghost; therefore he is God. Acts 18.2.  
Prop. 13. The Father raiseth men from the dead; therefore he is God. Even so doth the Holy Ghost; therefore he is God. Rom. 8.11.  
Now to whomsoever all these things may rightly be applied, he is God by Nature: But to the Holy Ghost, as well as to the Father, may all these things be rightly applied; therefore the Holy Ghost is God by Nature.  
Now of that which hath been said, concerning Christ's Divine Nature, this is the sum. For I have endeavoured in this Treatise, to show you in twenty Particulars, that Christ is God by Nature. And here I will repeat them all for your memory-sake. The first is his Eternity. 2. His Simplicity. 3. His Immutability. 4. His Invisibility. 5. His Immensity. 6. His Infiniteness. 7. His Omnipotency. 8. His Wisdom. 9 His Goodness. 10. His Love. 11. His Grace. 12. His Mercy. 13. His Long-suffering. 14. His Holiness. 15. His Justice. 16. His Faithfulness. 17. His Truth. 18. His Omnisciency. 19 His Omnipresence. 20. His Providence over all his Creatures. All these twenty Properties and Attributes, belong to God only. But all these belong to Christ as he is David's Lord; therefore Christ, as he is David's Lord, is God by Nature, who is God over all blessed for ever, Amen. Rom. 9.5, etc.  
And now I will briefly show you how he is David's Son according to the flesh (as I have said before.) First, He had the substance of a true Body, and reasonable Soul. 2. The Properties of Body and Soul; in the body, length, breadth, and thickness, and circumscription. And in the Soul, the faculties of understanding both simple, and compound, as Will, Affection, Love, Hatred, Desire, Joy, Fear, etc. The Powers also of Hearing, Feeling, Seeing, Smelling, Tasting; Moving, Growing, Eating, Sleeping, etc. 3dly, He took unto himself the blameless infirmities of man's Nature, which are certain natural defects in man, as Passions of Body and Mind, as to be Hungry, Thirsty, Weary, Sad, Sorrowful, and Ignorant of some things, and Angry; also, to increase in Stature, Wisdom, Knowledge, etc. So that as the holy Ghost saith, We see by these things, that he was made like unto his brethren in all things; yea & in all points tempted like as we are, yet without sin, Heb. 2.17. & 4.15.  
Now sigh the Scriptures do affirm all these things to belong properly and truly to Christ, as he is David's Son and Offspring, then must he needs be Man by Nature. For unto no Creature neither in Heaven nor in Earth, doth the Holy Ghost apply all these things properly and literally, but to man only, etc. If he do, show me an instance, for as yet I know none: and therefore why you should so much as once doubt whether he took our Nature, (viz. the flesh of Mary) sigh the Scripture affirms it so plainly again, and again, I cannot imagine. But when I do not only hear you say you doubt, but confidently deny that ever he took any flesh of the Virgin Mary. This makes me to stand and admire, and with St. Paul say, Who hath bewitched you, that you should deny so many plain and evident proofs; can any Article of the Christian Faith be more plainly proved than this is? surely no.  
Now if I did not think that the Devil had bewitched many, and that Pride, false Opinions, and Self-love had blinded men's understandings, 
See Mr. Greenham about the Family of Love, pag. 803.  I could not believe any judicious man that believes the Scriptures to be true, if he will but now sit down in humility, and seriously consider what hath here been said from them, to prove that Christ is God by Nature, and also Man by Nature, can still remain doubting and unbelieving. But if he be one that was once enlightened into this Truth, and also professed it with us, and was baptised into this Faith, and yet did not receive it in the love of it; and after all this advice, which now and at other times, hath been used, by myself and others, to them; I say, if they shall still oppose this Truth, then what can I think; but that if they do not speedily repent of this their dangerous Opinion, of denying the Lord that bought them, 2. Pet. 2.2. then that which is written in 2 Thess. 2.11. will come upon them. But that it may never be so, is and shall be the Prayer of your very good friend, which loves your Persons but not your Principles, (though haply not so esteemed of you) that God would give you Repentance to the acknowledging of the Truth, that you may recover yourselves out of the snare of the Devil, who hath taken some of you captive at his will.   

CHAP IX. Containing an Answer to several Objections.  
Object CHrist as Man was flesh and bones, and not a Ghost, as you seem to say we by our Opinion make him; and this shows your Ignorance of our Opinion, and therefore you sentence it as you do; But doth not Paul say, Rom. 8.3. he came in the [likeness] of sinful flesh? therefore he took not our Flesh, as you say he did.  
Answ. St. Paul doth not say he took upon him the likeness of flesh, simply as it is flesh, but of the flesh of sin, or sinful flesh: for he had said before, Chap. 1.3. That he was made of the Seed of David according to the flesh. And also again in Chap. 9.5. Whose are the Fathers, and of whom, as concerning the flesh, Christ came, etc. And I pray you tell me what St, Paul meaneth by these words, vers. 3. For I could wish that myself were accursed from Christ, for my Brethren my Kinsmen according to the flesh? And then you may tell yourselves what he means by these words, vers. 5. Whose are the Fathers, and of whom as concerning the flesh Christ came: The word flesh being the same in the 3d and 5th verse, and of the same signification.  
Object. 2. From Joh. 1.14. But the Eutychians say, That the Divine Nature of Christ was turned into flesh, and so was made like to his brethren in all things excepting two, viz. sin, and earthy matter.  
Answ. 1. The Holy Ghost doth except but one thing, viz. Sin, (if it be proper to call sin a thing) Heb. 2.17. & 4.15. And how dare you say two? Have you no fear of the curse of God coming upon you, sigh he saith, Cursed is he that addeth, or diminisheth? See Deut. 4.2. Rev. 22.18. Add thou not unto his words, lest he reprove thee, and thou be found a liar, Prov. 30.6.  
By'r, Secondly, I answer to that of Joh. 1.14. (it having the most show of any of the Texts that I know for your Opinion) therefore I will endeavour by God's help, to show you that it was never written to that end, to justify your Opinion; and therefore I pray consider what St. John saith, vers. 1. The Word which was in the beginning was with God, and was God; by whom all things were made, and without whom was nothing made that was made. In whom was Life, and the Life was the light of men, for he lighteth every man that cometh into the World: by whom the World was made; Was in the fullness of time made a Man in a Humane Body, having his Divine Majesty dwelling in him, full of Grace and Truth; so that we beheld his Glory, saith St. John, in his Miracles, in his Grace, and Truth, in his Holy and wise Doctrine, such as manifested him to be the only begotten of the Father, vers. 14, 16. which is in the bosom of the Father; mark that word, is in the bosom of the Father; he doth not say which [was] but [is], which must be understood of his Generation before the World was made, of the substance of his Father, for the term notes Generation, and subsistence from his substance, not Creation or making that which was the Creator into flesh, that so he might be a Creature, and so die; this was impossible, sigh God cannot die, nor yet be changed, as I have oft said and proved in this Treatise, from 1 Tim. 1.17. Jam. 1.17. and many other places of the Holy Scriptures.  
Thirdly, John doth not say he was begotten flesh of the Virgin Mary, but made flesh; for saith he, The Word was made Flesh, even as St. Paul saith, Rom. 1.9. made of the Seed of David; and came of the Father's according to the flesh, Chap. 9.5. and made of a Woman, Gal. 4.4. And so, as St. Peter saith, He came out of the loins of David, according to the flesh, Acts 2.30. for so God had sworn to David, Psal. 132.11. For Solomon was but a Type, which came out of his loins, 1 King. 8.19. All these Texts do expressly teach us that Christ had a Humane Nature, which is termed the flesh; as it is frequent by the word flesh to understand a man or Humane Nature. See Rom. 3.20. No flesh can be justified in his sight, which must be understood of men, also Chap. 11.14. Isa. 57.7. Gal. 2.16. Joh. 17.2. As thou hast given him power over all flesh, that he should give Eternal Life to as many as thou hast given him, etc.  
Fourthly, Consider this word, raised up according to the flesh, out of the loins of Divid; which plainly showeth that there was another Nature, which was David's Lord: Matth. 22.44. which was not raised up out of his loins, which was God over all blessed for ever, Rom. 9.5. Else why was it not said of him without this distinction, as of Solomon, Thou shalt not build the House, but thy Son that shall come forth out of thy loins. 1 King. 8.19. He doth not say, according to the flesh, neither is this distinction made, concerning any man but only Christ; which was Emmanuel, God and Man in one Person, or, God with us, Matth. 1.23. From whence I infer, That He who is so David's Son according to the flesh, raised out of the fruit of his loins according to the flesh; made of the Seed of David according to the flesh, and of the Father's according to the flesh; As that he also is David's Lord, and the Son of God, God over all blessed for ever, is consubstantial with his Father as touching his Godhead, and consubstantial with us as touching his Manhood: but such is Jesus Christ; therefore God by Nature, and Man also. And now, I hope, I have Answered your great Objection, and also told you how he is truly called the Son of God, as being in the bosom of his Father, and also how he is truly called the Son of Man, and so the Son of David, as being made of a Daughter of David, which Mary was. See for proof of this Luke the 3d Chap.  
And now what hath been said in Answer to this Objection, if heeded by you, will Answer all your Objections, from Joh. 3.15. and Joh. 6. from the 50 verse to the 64. For John saith, No man hath ascended up to Heaven, but he that came down from Heaven, even the Son of Man, which is in Heaven: which proveth the union of Natures in one Person, otherwise he could not be in Heaven and Earth at one time.  
Now I hope you will not say with the Socinians, your Adversaries, that after his Baptism he ascended immediately up into Heaven, and there received his Commission from his Father to preach the Gospel, as Moses did his in Mount Horeb, concerning the Law, Exod. 20. And yet if Christ hath but one Nature as you say, (with them he had not) than I pray tell me (if you can) Whether the Eternal Word was ever called Man, or the Son of Man, properly before the Holy Ghost overshadowed the Virgin Mary; and so he was born of her, or made of her according to the flesh; for it is the Person (viz. the Word) that is said to come down from Heaven, as appeareth, Joh. 6.62. What if ye shall (saith Christ) see the Son of Man (viz. Christ's Humane Nature) ascend up where he (viz. his Divine Nature) was before? For as he is the second Adam, he was not there before, as appeareth by what St. Paul saith, 1 Cor. 15.46. The first Adam was made a living Soul, the last Adam was made a quickening Spirit. Howbeit that was not first which is spiritual; but that which is natural, and afterward that which is spiritual: The first Man is of the Earth, Earthy; the second Man is the Lord from Heaven. As is the Earthy, such are they also that are Earthy; and as is the Heavenly, such are they which are Heavenly. And as we have born the Image of the Earthy, we shall also bear the Image of the Heavenly. So that by this comparison, the natural Man was before the spiritual, which cannot be meant of the Eternal Word, which St. Paul calleth the Lord, the Spirit, 2 Cor. 3.17. For so considered as he is the Eternal Spirit, Heb. 9.14. 1 Pet. 3.18. he was before Adam, or else he could not have Created him, and all other things which he did, Joh. 1.3. Col. 1.16. So then, as the natural Adam was the first Man that God Created, so the second Adam (viz. the Humane Nature of Christ) was the first Spiritual Man that was raised from the dead, and so ascended up into Heaven, and was glorified, and so is the beginning of the Creation of God, Rev. 3.14. And the firstborn from the dead; for as St. Paul saith, He was the first fruits of them that sleep: and so because of the Personal Union, is called the first and the last, even he that was dead and is alive, and behold, saith he, I live for evermore, and have the keys of Hell, and Death, Rev. 1.18. Now the Name Almighty which is applied to Christ, Rev. 1.8. must needs be meant as he was David's Lord, Psal. 110.1. And as St. John calleth him David's Root. But when St. Paul calleth him the second Adam, it must be as he is his Son, or offspring; for the true Adam is never properly in all the Scripture applied to God, viz. the Divine Nature: for you know Adam signifieth Earth, viz. the Matter which Man was made of. And as for the term Heavenly, it is as truly applied to the Saints, as to the Humane Nature of Christ; for vers. 48. As is the Earthy, such are they also that are Earthy; and as is the Heavenly, such are they also that are Heavenly. Which St. Paul applies to the Saints after their Resurrection, vers. 44. It is sown a natural body, it is raised a spiritual body. So that Paul doth not run the Parallel betwixt the Natural body, and the Spirit, viz. the Creator as aforesaid: For if you observe him, he calleth the second Adam Spiritual also, vers. 46. and calleth the Saints Heavenly, vers. 49. Now will you say, because the bodies of the Saints after their Resurrection are Spiritual bodies, therefore their bodies are Spirits? Surely no. Even so, albeit the second Adam after his Resurrection is called Spiritual, that therefore his body is a Spirit, as the Papists think: even so, albeit the Saints bodies are called Heavenly, doth that prove that the original Matter they were made of, came from Heaven? You will surely say, No. Even so say I of the body of Christ. For the main design of the Apostle in all this Chapter, was to prove the Resurrection of the dead, as appears by vers. 13. But if there be no Resurrection of the Dead, then is not Christ risen: And vers. 17. If Christ be not raised, your Faith is vain, you are yet in your sins; then they also which are fallen asleep in Christ, are perished. And vers. 22. For as in Adam all die, even so in Christ shall all be made alive, etc. Now where there are divers Opinions, they may be all false, there can be but one true, and that one Truth ofttimes must be fetched by piece-meal out of divers branches of contrary Opinions, etc. For, although the Lord hath made all Nations of one blood, and commanded them to seek the Lord, Acts 17.30. yet if you divide them into thirty parts, saith Mr. Perkins, nineteen of them be Heathens, and Pagans; then there remains but eleven, and of these, five be Turks and Mahometans; then there remains but a sixth-part of the thirty; and of these six, How few do believe in God aright! (God knows they be very few): as for the twenty four parts of the thirty, they do not own Christ to be their Saviour, no not so much as in Profession; as to the other six-parts, it is true, they all confess him to be the Son of God, and in some sense their Saviour also: Yet so, as by some of their Opinions, they by just consequence deny him, either in his Divine Nature, or in his Humane, or else in the Union of Natures, and so by consequence deny the true Christ, and of them that do profess him to be both David's Lord, and David's Son also; yet of them how few do love him, and keep his Commandments. Luk. 6.46. Why call ye me Lord, Lord, and do not the things that I say? The Lord grant for his Son's sake that I and you may be of those Sheep that will hear the Voice of the true Shepherd, and so follow him; and will not follow a stranger, Joh. 10. Where shall I begin to wonder at thee, O thou Divine and Eternal Peacemaker, the Saviour of Men, the Anointed of God, the Mediator between God and Man, in whom there is nothing which doth not exceed, not only the conceit, but the very wonder of Angels; who saw thee in thy Humiliation with silence, and Adore thee in thy Glory with perpetual Prayers and rejoicings; Thou wast for ever of thyself as God, of the Father as the Son, the Eternal Son of an Eternal Father; not later in Beginning, not less in Dignity, not other in Substance, begotten without diminution of him that begat thee, while he communicated wholly to thee, which he retained wholly in himself, because both were Infinite, without inequality of Nature, without division of Essence; when being in this estate, thine infinite Love and Mercy to desperate Mankind, caused thee, O Saviour, to empty thyself of thy Glory, that thou mightest put on our shame and misery! Wherefore not ceasing to be God as thou wert, thou beganst to be what thou wast not, viz. Man, to the end thou mightest be a perfect Mediator betwixt God and Man, which were both in one Person; God, that thou mightest satisfy; and Man, that thou mightest suffer; that since Man had sinned, and God was offended, thou which wert God and Man, mightst satisfy God for Man; None but thyself which art the Eternal Word, can express to us this great Mystery, how God should be manifested in the Flesh, justified in the Spirit, seen of Angels, Preached unto the Gentiles, believed on in the World, and received up into Glory, and we in him, etc.   

CHAP. X. Containing the use of the whole Treatise.  
NOw, as aforesaid, I will further add, to that that I have said, something by way of Use and Application, and so leave the whole to the blessing of God, and your serious Consideration.  
Use. 1. Concerning the Incarnation of the Son of God, 
1 Tim. 3.16.  we must know that it is a great Mystery, and therefore here observe;  
First, Who is Incarnate? The second Person in Trinity: First, for that God by him created Man, and therefore by him must we be recreated and redeemed: Secondly, for that he is the Essential Image of God, to restore the Image of God lost in Adam. So this I believe the whole Godhead is not incarnate, 
Joh. 1.14. Luk. 1.35.  nor any Person but the Son; the Person of the Son (I say) subsisting in the Godhead.  
Secondly, This I must say and believe, that he was a perfect Man in every respect like to Adam, sin only excepted, subject to all unblameable and general infirmities which appertain to the whole Nature of Man, as Passions of Body and Mind.  
Thirdly, This I must believe and avouch, that it was necessary that he should become Man: first to satisfy God in that Nature we offend: Secondly, for that not one else could fulfil Righteousness which the Law required of us, but he: Thirdly, for that our Redeemer must die for our sins: Fourthly, He must be a Mediator, and make Requests, and speak to God and Man for Reconciliation; Man before the Fall could speak to God face to face, but now he cannot, nor may not come near, but in the face and favour of Christ, whose face is to be found in the Gospel.  

Duties which follow this Faith,  
First, Draw near to Christ and cleave unto him, for we see he is come near us, and become our Emmanuel. Isa. 7. Secondly, Here is a Pattern and Precedent for us of unspeakable Humility, 
Psal. 22. Isa. 53.  Phil. 2.6, 7. There is a secret Pride in all the Sons of Adam, till God change their hearts, and this Pride, the less we discern it, the more it is; and the more we discern it, the less it is.  
This I observe touching this Incarnation of Christ, That his Conception by the work of the Holy Ghost was wonderful: for it was done in the Womb of the Virgin, that albeit he took of her very flesh, which came of sinful Adam, yet was the flesh of Christ, I mean his Humane Nature, Body and Soul, without sin. To prevent that original corruption which comes to Mankind by natural Propagation, the great Wisdom of God provided, That his Incarnation should be by the immediate work of the Holy Ghost, without any natural Generation, or Means of Man on Earth, or Angels in Heaven or Earth, Heb. 2.14.  
I proceed on to speak of the Birth of Christ: He was born of the Virgin Mary, and of the Union of Nature's Divine and Humane in this one Person. This I believe indeed, for so did the Patriarches and Prophets of old, because of the Divine Oracles which God gave them concerning the Incarnation of the Son of God, Gen. 3.18. & 12.3, 4. & 21. Isa. 7.14. and therefore much more ought we, seeing we have in the Gospel the Compliment of all those Prophecies, Luk. 2.7. Matth. 1.25. to believe in Jesus Christ born of the Virgin, but also in time, and according to the course of Nature born of the said Virgin, and brought forth into the World by her.  
First, a Duty following this Faith is this; Thanksgiving for the Incarnation of the Son of God, as we see by the Examples of the Angels praising God for this benefit, Luk. 2.14. The Virgin praising God for this benefit, Luk. 1.46. And the holy Priest Zachary praising God for this benefit, Luk. 1.68.  
Secondly, A Consolation following this Faith is Preached unto us by the Angels, Luk. 2.10. when he saith, Behold, I bring you tidings of great joy that shall be to all People: Hence comes, First, Peace with God: Secondly, Peace with our own Conscience: Thirdly, with the Holy Angels: Fourthly, with all the Creatures of God in the frame of Heaven and Earth. The proper Name of Christ's Mother was Mary, this is testified often in the New Testament, Luk. 2.5, etc. This Name is added for a more certain and special description of his Mother, that my Faith may be the better certified of the truth of all Divine Oracles and Prophecies concerning him: for this holy Woman being (as Matthew and Luke testify) of the noble Race of the Kings of Judah, it is clear that our Lord and Saviour Jesus Christ came of the Seed of David, and so of Abraham according to the Promise. Gen. 12. & 49. Luk. 2.  
Again, she is called A Virgin, both to let us see the accomplishment of the Prophecy, Isa. 7.14, 21. and to assure us of that as aforesaid, that is, That he is the only begotten Son of God, conceived by the Holy Ghost, and not by the ordinary course of Nature.  
And this blessed Mother of Christ a holy Prophetess, Luk. 1.48. We do willingly honour her three ways, First, by thanksgiving to God for her: Secondly, by a reverend estimation of her: Thirdly, by imitation of her excellent Virtues.  
And thus having seen by clear evidence from the Word of the Lord, that our blessed Lord and Saviour, as touching his Natures, is very God and very Man: it resteth only that we learn also by Divine demonstration, that these two Natures are united in one Person.  
Use 2. First, here then we must be advertised that there be two kinds of Unions: Union in Nature, and Union in Person. Union in Nature is when two or more things are joined or united into one Nature, as the Father, the Son, and the Holy Ghost, being and remaining three distinct Persons, are one and the same in Nature, or Godhead. Union in Person is when two things are in that manner united, that they make but one Person or Substance: as the Body and Soul of Man meeting together make one Man.  
Secondly, This Union of Natures then here is this; The second Person in the Trinity, or the Son of God doth assume to it a Manhood in such order that the same being void of all Personal being in itself, doth wholly and only subsist in the second Person in the Trinity, or depends wholly on the Person of the Son: So that now it is a Nature only, and not a Person; because it doth not subsist alone as in other men.  
Thirdly, This than I understand and believe here, that the everlasting Son of God, without any putting off of his Divine Nature, without any commixtion or conversion, was made that which before his Incarnation he was not, to wit, very Man. By taking flesh by the Power of the Holy Ghost from the Virgin, and an Humane Soul created of nothing, both which Natures being united together in a most admirable Personal union, make one most blessed Person, even the most sacred Person of our only Lord and Saviour Jesus Christ.  
Fourthly, And our Lord Jesus Christ hath in his Humanity so assumed all the Properties of Man's Nature, that he became in all things like unto us (Heb. 2.17.) sin only excepted: for he hath so Personally united unto himself our Nature, that we cannot say properly of his Passion, that only the bare Humanity suffered (which yet is only passable) but this we are to say, that the Person which is very God hath suffered in our Nature.  
Fifthly, and lastly, We must not believe that the Lord Christ assumed our Nature (as he did sometimes under the Law, before his Incarnation, take to him the form of Man and Angel for a time) but retains still and for ever, the very body and Soul of Man, howbeit now glorified: For the Apostle saith, Our Mediator hot only [was] but also [is] the Man Christ Jesus, 1 Tim. 2.5. living for ever to make intercession for us, Heb. 7.25. Rom. 8.34.  
Consolations following this Faith concerning Christ's pure Conception, Incarnation, and this unspeakable union of Natures in this one sacred Person, are these;  
First, I understand and conceive he is a most fit Advocate to his Father being very God, and a most comfortable Mediator for me, being very Man, well-acquainted with all my grievances, and one I may boldly draw near unto, Heb. 2.16, 17, 18. & 4.16.  
Secondly, I conceive also that he hath been so acquainted in our flesh, with our temptations, that he hath a special experience of our infirmities in his own sacred Person: not that the Son of God hath need of our Afflictions and Temptations to make him Merciful unto us, but for that we can best persuade ourselves of his Mercy, when we learn that he hath been acquainted with our Passions.  
And now I will tell you briefly, what I mean by the Properties of the Humane and Divine Nature: And by the Communication or Conjunction of Properties, as I said before.  
When I say and believe, that Christ did assume all the Essential Properties of Man's Nature, I mean he took not only the Soul and Body of Man, but also every quality and adjunct thereunto appertaining (excepting sin) for he had the Understanding, the Reason, the Will, and all the Affections of Man (without sin) being made like his brethren in all things, Heb. 2.17.  
Again, when I believe and say, That Christ did retain in his Personal Union of both Natures, all the Properties of his Divine Nature, I mean these and the like, that he was, this very Person now God and Man, Eternal, Almighty, Incomprehensible, Immutable, most Perfect; for these and the like be the Properties of the Divine Nature.  
Thirdly, The Communication of these Properties (as the learned speak, for the better understanding of some Scriptures uttered concerning this sacred Person) is this, when we ascribe that which is proper unto one Nature. unto the other because of the aforesaid Personal Union of both Natures: as when the Apostle saith, God hath purchased the Church with his own blood. 
Acts. 20.28.  This manner of speaking is with respect to this Union, and herein that which is proper to the Humane Nature is ascribed unto the Divine: for that this sacred Person which did this great Work with his own blood is very God. But here we be also to observe, that there is no Communication of the Essential Properties of these Natures; but in the concrete only (as Logicians speak) not in the abstract; as we may say truly, and according to the Doctrine of Godliness, that God died for us; but we may not say therefore, the Deity died for us.  
And here beloved, I will show you once more, why our Mediator must be very God and very Man, and that these two Natures must thus admirably be united together, and his Conception so pure.  
First, briefly for the first; He must be very God. First, because he hath received a Charge from his Father (which did require an infinite Power) to wit, by his Merits and Virtue to save the Elect or Believers, for it was needful that his Price should overprize our sins. Secondly, If he had not been very God, he could not have overcome death, Rom. 1.3, 4. Thirdly, for that it behoved him also to overcome and kill sin and death in us, even in our Consciences. Joh. 5.24, 25. and to quicken us, Rom. 8.11. by giving us the Spirit of Faith to apprehend all his Merits, and to apply the same unto ourselves. Now who can give the Holy Ghost but God himself? Luk. 11.13. Joh. 3.7, 8. Lastly, He was to loosen and destroy all the accursed works of Satan in us.  
Secondly, And for the second Point, He must be very Man. First, that God might declare his unchangeable Justice, and hatred of sin, and his unspeakable Love and Mercy to the Elect: the first he showeth in punishing sin in his own Son: the second he declareth in that he punisheth not our sins in out selves, but in another. Secondly, That we might conceive rightly of the Brotherly Affection of our Mediator towards us: and how that he which sanctifieth, and they that are sanctified, are all of one. Thirdly, For that God had confirmed it with an Oath, that the Messiah should come of the loins of David, Psal. 133. & 89. and of the Seed of the Woman according to the Gospel preached in the beginning in Paradise, Gen. 3.15.  
Thirdly, For the third Point, This I believe and avouch briefly, That Salvation could not have been obtained for Man, unless the Nature of God and Man were united together in one Person. First, Because otherwise this work had not been performed by blood of the Son of God, and so it had been insufficient for us. Secondly, Because the Humanity of Christ could never have born that punishment for sin. Thirdly, Salvation thus obtained could never have been maintained, but that these Natures be thus knit together: for that Christ is and must be the pledge of our Reconciliation for ever, Psal. 110.1. Matth. 22.44. Fourthly, By this means we have as it were kindred with God in Jesus Christ, who is become our Emmanuel, God with us, or God manifest in our flesh. Matth. 1.1. Tim. 3.16.  
Fourthly, For the fourth and last branch of the Question; I say, and believe, that it was necessary our Lord and Saviour should be pure, without the stain of sin in his Conception, and that the Holy Ghost in this great Work did so provide. First, For that the most glorious and Divine Nature of God could never else be united unto the Humane. Secondly, For that a sinner could never have been accepted to make this Atonement, or to offer up any Sacrifice for sin. Thirdly, For that he could not have Sanctified others, unless he were the most Pure, and the most Holy One of God in himself. Heb. 2.11. & 10.9, 10.  
Thus than the Lord Jesus Christ, our most blessed Saviour and Redeemer, hath taken to himself of the whole mass of mankind; he took, I say, one Portion thereof and did perfectly sanctify it, by the power of the Holy Ghost, and out of it derives perfect Holiness and Sanctification upon all his Elect, by imputation of his Merits for their Justification, and by his Holy Spirit working, in them inherent Righteousness and Sanctification, that so they may serve him continually in this life, and for ever.  
And here I will also show you the use of this Article which we reasoned so much on in our Church-meetings, when we were upon the Creed, viz. I believe that he was crucified, dead and buried. All the Evangelists testify with one accord, that this was the form of his Execution, he was crucified on a Cross; and to fill him with pain, his hands and feet were fastened with nails unto the Cross. 
Acts 3.18. Gal. 3.1. Phil. 2.8.  And all this was done to accomplish God's Eternal Decree manifested before by the Prophets. The brazen Serpent was a picture of this, Numb. 21 Joh. 3. For so he saith himself, As Moses lifted up the Serpent in the Wilderness, so must the Son of Man be lifted up, that all that believe in him perish not, but may have life everlasting. And again, Joh. 12.32. And when I shall be lifted up from the Earth, I will draw all men unto myself: Of this the Psalmist Prophesied, saying, They pierced my hands and my feet.  
Secondly, That we might in Conscience be resolved that Christ came under the Law, 
Gal. 3.13.  and suffered the Curse thereof for us, and bare in his own Body and Soul the extremity of the Wrath of God for us. And albeit other punishments were notes of God's Curse, yet was the death of the Cross in a special manner above the rest accursed by virtue of a particular Commandment, and special Word pronounced by God himself, foreseeing and foreshowing what manner of Death Christ our Lord should die.  
Thirdly, The Apostle assureth us, that in this form of Execution, we may behold how Christ did undertake all the Malediction due unto all the Elect or Mankind himself: for he saith, Gal. 3 13. That he was made a Curse for us: And again, in the like prhrase, 2 Cor 5. ●1. He was made sin for us. By which manner or speaking we may not fear that any manner of reproach is offered the Son of God: For both Sin and the Curse following, be his by imputation. Though in regard of himself he was no sinner, yet as he was our Surety, he became sin for us, and consequently the curse of the Law for us, in that the Curse every way due unto us, by imputation and application were made his.   

Instructions and Consolations which follow this Faith.  
First We learn here with bitterness to bewail our sins; for Christ suffered here the Wrath of God, not for any offence that ever he committed, but all for us; and therefore just cause have we to mourn for our own sins, which brought our Saviour to this low and base estate. If a man should be so far in debt that he could not be freed, unless the Surety should be cast into Prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wit's end, (if there were left but natural and civil humanity in him) and his very heart would bleed. And this is the case with us; by reason of our sins, we are God's debtors, yea, bankrupts before him; yet have we gotten a good Surety, even the Son of God himself, who to recover us to our former liberty, was crucified and died for the discharge of out debt. And therefore, as the Prophet saith, We should look upon him whom we have pierced, and lament for him. Look as the blood followed the nails that were stricken through the blessed hands and feet of Christ; so should the meditation of Christ's Passion be as nails and spears to draw blood from our hands and hearts for our sins.  
Secondly, If thou doubtest where to see and find Christ crucified, because the Prophet Zachary bids thee look on him: Be advertised, That he is set before thy face as nailed and fastened on a Cross, wheresoever his Gospel is truly Preached in thine hearing; for so the Apostle teacheth us, Gal. 3.1. Oh foolish Galatians, who hath bewitched you, that you should not obey the Truth, before whose eyes Jesus Christ was described in your sight, and among you crucified? We must seek God's face in Christ, who is the living form or most bright glory, wherein we behold God himself: and we must ever seek Christ's face in the Gospel: if we find it not there, we perish everlastingly, 2 Cor. 4.3, 4. We need not go to Crosses, nay, we must not go, but to the Glass he hath himself appointed for us. 
Note this word [till]  And remember it, that till such time as we come thus by Faith and Meditation of the Gospel, we lie continually as poisoned by Satan, that old Serpent, and as stung to death.  
Thirdly, We learn to follow Christ in the pursuit and crucifying of our sins, for so we are taught, Gal, 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof: That is, they endeavour to kill the Power of Sin in themselves by Repentance, Prayer, Fasting, Meditation, conference with the Saints, and by avoiding all occasions of offence.  
Fourthly, we here learn in this precedent, that seeing the Son of God was not only thus racked and crucified by men, but also bare the Wrath of God in his Soul; that therefore we must learn not to make so little account of sin, as commonly we do.  
Fifthly, Whereas the Person crucified was the very Son of God, it is manifest that the Love of God unto us in our Redemption, is endless; like the deep Sea without bank or bottom: as it is testified, Joh. 3.16. And if we shall not acknowledge this to be so, our condemnation will be the greater.  
Sixthly, The Curse of God being here once and fully born of the Son of God, not for himself, but for his Elect: It standeth not with God's Justice to lay any Curse on them (they continuing in the Faith) any more: wherefore when they be afflicted, their punishments are but temporary, and not Curses, but Crosses, Chastisements which proceed not from Anger, as it is to the wicked, Isa. 27.9. but from a most loving Father, and so ever to be accounted, Psal. 103. Heb. 12.5, 6, 7, 8.  
Now I will here declare what his enemies did against him, both Jews and Gentiles, and of his Passions on the Cross; what herein we be specially to observe: First, They stone him bot, (as many Malefactors were executed) as Achan, Josh. 7. and Naboth, 1 King. 21.13. but for a greater reproach, they Crucify him, and this was the most shameful death among the Jews. Secondly, They Crucify him after much beating, bleeding, and fainting; and so make his green-wounds again to lie open, even before the Sun, to his greater grief and pain. If the Son of God is Crucified for us, we must be content in like manner to part with all for his sake, that we may possess him, and follow his Example. Thirdly, They pierced his hands and feet, according to the Prophecy of the Psalmist, Psal. 22.16. in those parts which are most lively and sensible, and so the weight of his body was born up by hands and feet fastened to the Cross; but not in that gross manner that blind Papists have imagined; but the feet nailed asunder with two distinct nails (as Godly Ancients have delivered,) Fourthly, They gave him Vinegar and Gall to drink, tempered with Myrrh, Matth. 27.34. Some think to take away his senses and memory intoxicating (as it were) his brain. Thus they hastened his death, 
See Med. Jos. Hall pag. 501.  not having any respect at all of his Soul, whether he died in peace and favour with God, yea or nay. Others think it was to hasten his death. Howsoever it was, every sinner here is to be advertised, That it was and is he, as well as the Jews tempers, who hath tempered such a Cup of Poison for Jesus Christ. Fifthly, They Crucify him between two Thiefs, Matth. 27.38. for his greater shame, whereby they testify that they esteemed him no common sinner, 
Isa. 53.6.  but the Captain of all Thiefs and Malefactors. So think thou thyself with Paul, 
1 Tim. 1.15.  that thou art the greatest of all sinners. Sixthly, They all mocked him, both Jews and Gentiles, wagging their heads, and speaking spiteful words against him. Mat. 27.39, 45. Thou that destroyest the Temple, and buildest it up in three days, save thyself. And again, He saved others, let him save himself. The Jews paid dearly for this mocking and for crying, His blood be upon us and our Children: For their Children abide under the heavy wrath of Almighty God for it unto this day. Seventhly, and lastly, When the Lord Christ had made an end of all things, and had given full satisfaction to his Father's Justice, after all his wrestling with Satan and Sinners, and after many Passions in Soul and Body: He concludes all his wearisome fight with this Prayer immediately before his death: Father, into thy hands I commend my Spirit, Luk 23.46. By his example he teacheth us to recommend our Spirits to the Father of Spirits. Who can preserve any work so well as the crafts-master? And shall not the faithful Creator of Souls do this more carefully than man? In great dangers we commit our Jewels to our best Friends: so do thou thy Soul unto Jesus Christ, that thou mayest say with St. Paul, 2 Tim. 1.12. I. know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.  
The Passion of Christ is a mirror of all Virtues, which are the more excellent for that they be set before us not in Rules and Doctrine, but in his own holy Practice; I shall name some of them in order.  
The Prophet Isaiah names six Virtues or special Graces proper to Christ and communicates by him in some measure to all his Members, Chap. 11.2. First, The Spirit of Wisdom: Secondly, Of Judgement: Thirdly, of Counsel: Fourthly, of Fortitude: Fifthly, of Knowledge: and Sixthly, of the Fear of the Lord.  
First, For Wisdom and Judgement they be two special Graces; differing, as I take it, in men on this manner. The former is the general comprehension or knowledge of things: The later is the experience of that knowledge in particular actions. Experience in other things will clear this distinction. We see in Physic, and other Arts, many by much reading, to have obtained singular knowledge, so that they think with themselves they could do great matters, yet when they come to have the use of their knowledge in some particular matters, they are sometimes, nay, oftentimes to seek, & their knowledge for want of experience doth soon fail them. Now for the Son of God, he was full of Wisdom and Spiritual Understanding, and yet respecting his Humanity, it is testified of him, Luk. 2.52. that he increased in Wisdom. His Wisdom did appear in the whole work of our Redemption; in foreseeing and foreshowing to his Apostles all things which should happen and be done to him by the Jews; assuring them that this was his Father's Will, manifested by the Prophets: his singular Judgement is to be seen in his preparation to that Conflict with Satan and Sinners, by Meditation and Prayer, in choosing so fitly the time and place for his apprehension; and in all this most apt and fit Answers to all Questions and Demands made unto him.  
Secondly, For Counsel: The Lord Christ was full of the Spirit of Counsel; for he was able to withstand and to Answer all the Counsel of Hell & Satan, of Annas & Caiaphas, of Pilate and Herod against him. He was ready in all temptations to Answer all Doubts which the Prince of Darkness was able to object against him: He was not doubtful, nor to seek for counsel in the whole work, nor in any part of the work of our Redemption. The Spirit of Counsel did appear notably in him in all his Arraigmnent and Passion.  
Thirdly, The Spirit of Fortitude was in him in a most rich measure: For he wrestled not in this action with flesh and blood, but encountered with spiritual Powers and Principalities, even with all the power of Hell. This is the strong Lion of the Tribe of Judah; and the Seed of the Woman, which in his great strength breaks the Serpent's head, Gen. 3.15. He was so full of Might, that with one word speaking he cast down all that came to take him, even to the ground.  
Fourthly, He was full of the Spirit of Knowledge to discern all his Enemies, and to discern what was in them; for so it is testified of him, Joh. 18.14. Jesus knowing all things that should come unto him, etc. He knew all their purposes, desires, pretences, and all their designments.  
Fifthly, The Spirit of the Fear of the Lord he was also replenished with; as appeareth in all his service and obedience to his Heavenly Father; for he honoureth him in all his work, and faithfully performs all that service in all respects for the which he had sent him, ever seeking his glory. Joh. 13.31. Now the Son of Man is glorified, and God is glorified in him.  
Sixthly, For Humility, He is the only Pattern that ever was on Earth; for this cause the Apostle willeth us to caray within us the same mind that was in Christ Jesus; that is, the same Spirit of Humility: For saith he, He being in the form of God, and thinking it no robbery to be equal with God; yet he made himself of no reputation, and took on him the form of Servant, and was made like unto Men, and was found in shape as a Man: he humbled himself and became obedient unto the death, even the death of the Cross.  
Seventhly, For the Spirit of Meekness: He was full of Mildness and Meekness in the whole course of his life, as himself truly testified of himself: Matth. 11.28, 29. Come unto me all that are heavy laden, and I will ease you: Take my yoke on you, and learn of me, for I am meek and lowly of heart; and ye shall find rest unto your Souls. This virtue did notably appear in his Passion: For the Prophecy of Isaiah was accomplished in him: He was oppressed and afflicted, yet did he not open bis mouth. For so we sinned it testified; for when false witnesses urged him, and Caiaphas, yet he was silent, because he was willing to die, and there was no place to speak, either for the 
* When to speak.  Glory of God, or the good of Men.  
Eighthly, As St. James commends Job for Patience; so much more may the Son of God be recommended as a Mirror of Patience to all the World: for he was soft in his Answers, & calm in his Speeches to all his most bloody Enemies; to Judas betraying him with a kiss, he said, Matth. 26.50. Friend, wherefore art thou come? And to the High Priests Officers which smote him, Joh. 18.23. If I have evil spoken, bear witness of the evil, but if I have well spoken, why smitest thou me? Herod thought him a Fool for his Silence and Patience; whereby we be taught in all unjust Rail and Injuries not to give rebuke, but either to keep silence, or else to speak so much as shall be for our just defence.  
Ninthly, He was full of Love, Mercy, and Compassion, in the midst of his Passions, even to his Enemies: He cured Malchus' ear, which Peter had cut off with his Sword. And when they were practising against him all treachery, even than he performed the work of a Mediator, praying for them unto his Father, saying, Father, forgive them, for they know not what they do: For his Friends, he is most mindful of them, and loving unto them, even in his greatest Passions: In his Apprehension, he desireth his Disciples might be let go freely; Joh. 18.8. If ye seek me, let these go their way. As for Peter, after he had renounced lamb with bitter execrations, he turned back, and looked graciously on him, and quickened him again, Luk. 22.61. He shown mercy on the Thief which did hang by him on the Cross; comforting him in these words, Verily I say unto thee, To day thou shalt be with me in Paradise, vers. 43.  
Lastly, He recommends his Mother to the custody of John, Joh. 19.26, 27. where he teacheth Children to give all Honour, and to perform all duties of Love, Care, and Reverence to their Parents.  
Finally, We find in Christ's Passion, a notable precedent for Perseverence: For he wades through all the Sea of his temptations, he never slinks back, nor turns aside to rest him, till he comes to the very end of all his wearisome race; notwithstanding all the torments and tears he had within and without, yet he rested not till he came to the mark he set before him, than he cried, It is finished; all my work is accomplished; and so he departed from evil Men and evil Angels unto God, and unto the Spirits of Righteous Men, and Holy Angels.  
Thus than we see in his Passion the practice of many most excellent virtues; whereby he did not only gain Merits to save us, but also gave special Instructions to guide and direct us in the whole course of our life.  
Thus far I have declared my Faith concerning the Passion of Christ under Pontius Pilate; and now I will show you what I believe concerning his Death.  
I do believe that he died; I believe his death was not a fiction or imaginary death, but a true death indeed, according to the Prophecies which were before delivered concerning him. Isa. 53. He was cut off from the Land of the living. Dan. 9 The Messiah shall be cut off. The Types and Sacrifices of Lambs daily in the Temple, did fore-shew and preach the death of the Lamb of God. The accomplishment and truth of the Types and Prophecies are recorded faithfully, Joh. 1.29. & ch. 19 Mat. 26 & 27 Chapters, Mark 15. Luk. 23.26.  
First, He died to satisfy the Justice of God for the Elect, that he might free them from death, and from the fear of death, as it is written, Heb. 2.14. Forasmuch as the Children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death him that had Power over death, that is the Devil; and that he might deliver all them, which for fear of death were all their life time subject to bondage.  
Secondly, He died to fulfil all the Promises of God from the beginning, Gen. 3.15.  
Thirdly, I say, his death was voluntary and an accursed death: First, voluntary, for so he speaketh, Joh. 10.18. No man taketh my life from me, but I lay it down of myself. Secondly, It was an accursed death: for so it is written, Gal. 3.13. Christ was made a curse for us: and how? He showeth it in the words following, Cursed is every one that hangeth on a tree: As if he should avouch in effect, that Christ's death was accursed; that is, that it contained in it the first death; that is, the separation of Body and Soul; for that for a time he did apprehend and undergo the wrath of God due to Man for sin, yet was he never out of God's favour; for, in the midst of his loud cries, he calls God his God, Matth. 27.46. He was never so oppressed of death as the damned are: For, as he suffered the bodily death without any corruption of body, so be suffered the extreme pangs of the Soul; but not as forsaken of God, more than in his own apprehension and feeling.  
Fourthly, The Comfort and Use we have of this Faith; or, the Blessings we reap by the death of Christ are many, and very precious, never to be forgotten of truehearted Believers.  
1. This voluntary and true obedience of Christ unto death, even this accursed death, is our Righteousness before God, as it is written, Rom. 5.19. As by the disobedience of one man many were made sinners, so by the obedience of one Righteous, many are made Righteous. In this Righteousness of Christ's Death lieth the chief matter of all our felicity and rejoicing, as the Apostle speaketh, Gal. 6.14. God forbidden that I should rejoice in any thing▪ but in the Cross of Christ. There is no one thing more recommended in so many and so evident Prophecies than this: So by the Death of Christ, I am freed from the second Death.  
2. By this Faith in Christ crucified and dead for us, I behold to my exceeding comfort, a divine proportion between the infinite debt of God's Elect, and the satisfaction done by the death of Christ unto God's Justice for the same, as infinite as the debt.  
3. I see the unspeakable love of God to his Elect, continually preached unto me, and manifested as before mine eyes, Joh. 3.16.  
4. I see that God's Divine Justice is satisfied by Christ's Death, in the same Nature which offended him, Gen. 3.15. Heb. 2.14. to mine exceeding great consolation.  
5. My trembling Conscience by this Faith is quiet and pacified, for I feel hereby that the pollution of my Conscience is done away, because my heart is sprinkled with the blood of Christ, Heb. 9.14. and the scorching heat of it is abated by this Water of Life, which streams unto my heart from the side and heart of Jesus Christ; Zach. 12.10, 11. & 13.1.  
6. The first Death by Christ is turned into a blessing, and made unto me a gate of Life: So that now I may truly say, That the day of Death is better unto me, (I being in Christ) than the day wherein I was born.  
7. The Death of Christ doth ratify his last Will and Testament unto me. Thus it pleased the Father to make authentical and to seal unto me the Covenant of Grace, Heb. 9.16.  
8. By his Death he hath not only taken away the condemnation of sin (Rom. 8.1.) for us, but also hath broken the power and infection of it in us. The act of Christ's Death is past, but the virtue and powet thereof endures forever: When we have Grace to deny ourselves, and to put our trust in Christ, and by Faith hold him fast in our hearts: then as Christ himself by the Power of his Godhead overcame Death, Hell, and Damnation in himself for us, so shall we by the same Power of his Godhead and Grace dwelling in us; Eph. 3.20. Gal. 2.21. 2 Cor. 13.5. crucify the flesh with the affections and lusts thereof, Gal. 5.25, 26.  
9 The Death of Christ ought to be to all impenitent Sinners, the greatest Motive to move them, and turn them unto Christ, and to humble them, because they have pierced him by their sins: This I say aught to cause them to mourn for him (as the Prophet Zechary speaketh, Ch. 2.10.) whom even they themselves, and not the Jews only, have wounded, Isa. 53. wherefore if this move them not, their case is dangerous.  
10. Be ready, if thou be'st a Believer, to lay down thy life for Christ, (if need so require) as he hath done for thee, and to die rather than to do any thing which thou knowest manifestly to be contrary to his Will: Of this mind were all the Martyrs and Faithful People of God in all Ages.  
11. To give some special Instructions: if it be doubted, what the Altar was whereon Christ offered his Sacrifice, because the Papists avouch it to be the Cross: I believe rather, that Christ himself was the Priest, the Sacrifice, and the Altar, as I said before: the Sacrifice, as he is Man; the Priest, as he is both God and Man; the Altar, as he is God: For the property of an Altar is to sanctify the Sacrifice, as Christ saith, Matth. 25.9. Now Christ as he was God, sanctifieth himself as he was Man: Joh. 17.19. For their sakes sanctify I myself: And this he did, First, By setting apart his Manhood to be a Sacrifice unto his Father for our sins: Secondly, By giving unto his Sacrifice merit and efficacy to be a meritorious Sacrifice: wherefore the Wooden-Cross was not his Altar, as Papists have imagined.  
12. The Prophet Haggai saith, that the second Temple built by Zerubbabel, was nothing in beauty unto the first which was built by Solomon: For it wanted five things which the first Temple had: First, The Appearing and Presence of God at the Mercy-Seat between the two Cherubims: Secondly, the Vrim and Thummim on the Breastplate of the High Priest: Thirdly, The Inspiration of the Holy Ghost upon extraordinary Prophets: Fourthly, The Ark of the Covenant which was lost in the Captivity: Fifthly, Fire from Heaven to burn their Sacrifices. And yet notwithstanding all this loss, the same Prophet, in the same Chapt. the 10th vers. following, assureth, That the Glory of the last House should be greater than the first: Because the Sacrifice of Christ at his coming should give Glory and Dignity to it: And for that his Presence, Preaching, and Teaching in it, gave it more Glory than the former five special Graces and Gifts of God did or could give unto the first Temple. So I believe that Christ died and was buried, and risen again the third day, according to the Scriptures, Rom. 4.25. He died for our sins, and risen again for our Justification, 1 Cor. 15.3, 4, 14.  
Now I will speak of the manner of his Resurrection, and the Use of it.  
First, The Lord Jesus being truly dead and buried, risen again by his own Almighty Power; as is often testified, Joh. 18. No man taketh my life from me, but I lay it down of myself; I have power to lay it down, and have power to take, it again. And so his Apostles, Paul and Peter, assure us, he quickened himself by his own Spirit, Rom. 1.11. 1 Pet. 3.18. whereby he doth approve himself comfortable unto us to be the very Son of God, as St. Paul noteth, Rom. 8.4. saying, He was declared mightily to be the Son of God, touching the Spirit of Sanctification, by the resurrection from the dead.  
Secondly, As touching the form he risen in, or how his body was qualified. I Answer, Thar after his Resurrection his body was glorified richly, yea, most gloriously qualified with supernatural Graces: His body was incorruptible, and it was made a shining body, a resemblance whereof some of his Disciples saw in the Mount: and it was endued with Agility to move as well upward as downward, as may appear by the Ascension of his Body to Heaven, which was not caused by constraint, or by any violent Motive, but by a property agreeing to all bodies glorified.  
Yet, in the exaltation of Christ's Manhood, we must remember two Caveats; First, he did never lay aside the Essential Properties of a true Body, as length, breadth, thickness, visibility, locality, or to be in one place at once, and no more, but keeping all this still, because they serve for the Being of his Body. Secondly, We must remember, that the gifts of Glory in Christ's Body are not infinite, but finite: for his Humane Nature being but a Creature, and therefore finite, could not receive infinite Graces, etc. Christ's Body is not Omnipotent and Infinite: for this is to affirm he had no Humane Body, and to make the Creature the Creator. That it might appear unto his Disciples he had a glorious Body and was changed: he was not always in their presence, but came often suddenly into their presence: and once the doors being shut, the doors giving place, and being opened, as saith 
* See Mr. Perkins upon the Creed. pag. 275.  Mr. Perkins, they knew not how: He that thickened the Water to walk on, can cause Doors and Locks to give way unto his coming, without any piercing or passing through them, as Papists have imagined.  
Finally, That he had a true Body, a real Body, the very same wherein he suffered, and not a feigned body (as Heretics have avouched) is testified by many Arguments unto us; he shown some scars, wounds, and blemishes of his Passion, in his Body now glorified, as then remaining for the confirmation of men: and to this end he conversed with men: He did eat and drink often in the presence of his Apostles after his Resurrection.  
The Use of this Article concerning Christ's Resurrection, and of this Faith, is this; First, The Resurrection of Christ is a public testimony, that he hath perfect Righteousness for all such as trust in him: and if there had remained but one of our sins either unperfectly punished in him, or not fully satisfied by him, he could not assuredly then have risen from the death; for where but one sin is, there must be death, Rom. 6.23. as God hath decreed. Like as then the Father by delivering Christ to death, hath indeed condemned our sins in Christ, Rom. 8.3. so by raising him from death, he hath absolved Christ from our sins, and us in Christ, 1 Cor. 15.17. Rom. 4.25. As our sins are condemned and punished in the death of Christ: so our absolution and discharge is in his Resurrection: Christ was given to death for our sins, and raised again for our Justification.  
Secondly, The Believer is truly said to be dead to sin; or to be dead with Christ: because the virtue of Christ's death works effectually in his heart the death or sin: and next to be buried with Christ into his death; 
Rom. 6.2, 3, 4.  because of the virtue which proceeds from Christ's burial to cause him so to bury sin, that it never can rise up any more to be so stirring in him, as it was before he came co Christ. And lastly, The Believer is as truly said to be risen with Christ, Col. 3.1. because a special Virtue and Grace proceeds also from Christ's Resurrection to the believing heart, to quicken it unto newness of life. And this is that Grace which the Apostle desires more and more to feel and find to abound in himself, when he desires to know Christ better, and the virtue of his Resurrection, Phil. 3.10. wherefore we must embrace Christ risen in the arms of our precious Faith, and so apply him unto our hearts, that we may sensibly feel virtue to come from him, not only to crucify our old Affections, but also to stir up daily, new, holy, and heavenly Affections in our hearts: Col. 3. If ye be risen with Christ, seek those things which are above, etc. 1 Pet. 1.3. We art regenerate to a lively hope, by the Resurrection of Jesus Christ from the dead. As it was in the cure of the Woman that had the Bloody Issue: so it is in the curing and quickening of sinners, which are full of Bloody Issues; all which must be staunched and cured by a certain virtue derived from Christ into them, Mark. 5.29, 30. This is the Prayer, Eph. 3.19.  
Thirdly, The third fruit which is joined with the second, is the assurance of our perseverance in Grace, and of our full victory against Sin and Death; for they that are engrafted into Christ by Faith, and continuing therein unto death, draw from him such a spiritual Life and Power, as they shall never lose, no not in the parting asunder of Soul and Body. Rom. 8.38. Joh. 8.51. If any Man keep my Woad, he shall never see death.  
Fourthly, The last benefit of his Resurrection, is the resurrection of our bodies. The truth is this; That good and bad shall rise again, yet there is a great difference in the rising of the one and the other; for the Godly shall rise by virtue of Christ's Resurrection, and that to Eternal Glory: But the Ungodly rise by the Power of Christ as he is a terrible Judge, and to execute Justice on them. Now to the Faithful, Christ is said to be the first fruits of them that sleep, 1 Cor. 15.16. Because as in the first Fruits of Corn being offered unto God, the owner had an assurance of God's blessing on the rest: So here by Christ's Resurrection the Believers have a Pledge of their own resurrection.  
Now of his Ascension into Heaven: Luke saith, Acts 1.9. That he was taken up: the meaning is, this was done principally by the mighty Power of his Godhead, and partly by the supernatural property of a glorified Body, which is to move as well upward as downward without constraint or violence. And thus Christ ascended into Heaven really and actually, and not in appearance only. And he went also locally by changing his place, and going from Earth to Heaven, so as he is no more on Earth bodily, as we are now on Earth.  
And whereas it may be doubted, If he be so departed from us, at touching hit bodily Presence how that may be true, that he said he would be with us unto the end of the World? Matth. 28.20.  
The Answer is; He said also, That he would leave the Word to go to the Father Joh. 16.28. wherefore he must be understood to speak by a distinction. True it is, he was before Abraham, Joh. 8.85. and so is he with the Church to the World's end, according to his Divine Nature, in Majesty, Grace, Virtue, Power, and Effectual working of his Holy Spirit, Joh. 17.11. & 14.16, 17. & 16.13. But his bodily Presence is in Heaven.  
Secondly, If any doubt further, Whether the Natures be not thus severed, if where the one it, the other is not always?  
I Answer, No: For the Divinity which cannot be comprehended, must of necessity outreach, and yet comprehend the Humanity, and thereunto be personally united. It is not always that of two things conjoined, where the one is, there must be the other also. For the Sun and his beams are both joined together, yet they are not both in all places together; for the body of the Sun is seated and carried only in his Celestial Orb in the Heavens, but his beams are here beneath on the Earth. In those Holy Phrases than we must remember that (as Learned Men speak) the Properties of both Natures must be distinguished in Christ, for in such places, properties belonging to one Nature, are ascribed unto the other, because of the Hypostatical Union of both Natures in one Person.— And thus far for the sense of the words of this Article; where we see briefly that Christ's Ascension is an Exaltation, or a receiving up of his Humanity to fit in the highest Heavens, till the glorious day of his Appearance in Judgement, Heb. 1.3.  
Now I come to the use of this Faith.  
First, When I do thus believe the Ascension of Christ, I do believe also all the Effects thereof, and all the Holy Adjuncts appertaining thereunto: namely, these two principal, which the Apostle specially mentioneth, Eph. 4.8, 12. First, that when he ascended up on high, he led captivity captive. By Captivity, I understand a multitude of Captives, as the Psalmist doth, Psal. 68.19. By Captives here are meant the World, the Flesh, Sin, Satan, and Death itself: and whatsoever Engines and Confederates these had against Christ in his Humiliation, and his Members all their days on Earth; He so triumphed over them all on his Cross;, Col. 1.12. but especially in his Ascension, that howsoever they may fear us otherwhile, and scar us to waken us from Security; yet they shall never hurt us, for Christ hath taken away their sting, 1 Cor. 15.55. and hath pinioned their hands behind them as Captives and set us Free, if we will come unto him when he calls us by his Gospel. Wherefore if we refuse now his Call, our state is the more dangerous. 
See Mr Perkins upon the Creed. pag. 285.  A man lies bound hand and foot in a dark Dungeon, and the Keeper sets open the Prison door, takes off his Irons, and bids him come forth: If he refuse, and say he is well, may it not be said he is mad, and who will pity him in that case. This is the state of all impenitents, and contemners of the Gospel.  
Secondly, It is said also. That then he gave gifts to his Church, as Kings do in their triumph; and his gifts were those, Apostles, Prophets, Evangelists, Pastors, and Teachers, for the planting of the Church, and the Propagation of the same, and for the gathering of his Elect to the World's end. If these were Christ's principal blessings which Christ gave his Church in his Ascension, and so richly and highly to be accounted, as being destinate and sent for so great a Work as the building of the Body of Christ, which is his Church on Earth, Eph. 4.12. Then they do not believe rightly and truly the Ascension of Christ, that so basely and vilely esteem the sacred Ministry and Preaching of the Gospel of Christ, and the Administration of his Sacraments, as Atheists and Papists, and all carnal Gospelers do.  
Thirdly, Like as our Justification is ascribed unto his Resurrection and Merit of the same: So our proceeding in Grace and Perseverance may truly be attributed to his Ascension to Heaven, and Intercession there for us, Joh. 17. And like as he could never have risen in that Body wherein he was accursed for us, unless he had been acquitted, and justified from all our sins: so much less could he have Ascended into the highest Heavens, if he had not been pure from all our spots imputed unto him: His Ascension is a clear evidence of his Righteousness, Joh. 16.9 10. and consequently, of our Righteousness in him, and by him; for which these Articles are sweetly knit together for the confirmation of our Faith, touching our free Justification by Christ, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? Is God that justifieth: who shall condemn? It is Christ which died, yea, or rather which is risen again, who is also at the right-hand of God, and maketh request for us. Wherefore ever remember to reject the Doctrine of Antichrist, who teacheth that Christ by his Death did merit our Justification, but we once Justified, do further merit our Salvation. Whereas thou seest here, not only the beginning, but also the continuance, yea, the accomplishment of the whole Work of our Salvation, in our Vocation, Justification, Sanctification, and Glorification, is wholly and only to be ascribed to the merit of Christ.  
Fourthly, We receive also by his Ascension, a confirmation touching our Ascension into Heaven; for in believing the one, we believe the other: for the Head and Members must go together. We be not now coldly to look for Heaven, but by lively Hope to possess it: for that we possess it in our Head already. For this cause it is written, Eph. 2.6. That God hath made us to sit together in Heavenly places in Christ. He hath there a Pledge for us, even our flesh, and we again by his Ascension have received from him an heavenly Pledge, even his Spirit: Joh. 6.7. I tell you the truth, it is expedient for you, that I go away; for if I go not away, the Comforter will not come unto you. 2 Cor. 1.22. He hath sealed us, and given us the earnest of the Spirit in our hearts.   

DUTIES.  
First, That our Conversation be in Heaven where Christ is. Our Hearts, our Thoughts, our Words, our Works, our whole Conversation must be such, as if we conversed already with the Angels in the highest Heavens.  
Secondly, If we believe we be possessed of Heaven in Christ; we must strive to enter into him with holy Contention of Spirit, using the means he hath appointed, that we may come unto him with all the good-speed we can. If we be assured of his Purchase made for us by his Blood, we must pass through all dangers to come unto him, and unto it; and not only contend to get in ourselves, but also endeavour to bring with us all we can, specially all such as God by near bands of Love hath knit unto us; as our Wives and Children, etc. providing as much as in us lieth, that they may be with us, Heirs together of the same Grace of life, 1 Pet. 3.7.  
Thirdly, In all grievances of Body and Mind, seek to no means for ease, but only to the Comforter, and the means he hath appointed and ordained in the Word. If thou believest the Ascension of Christ, remember this was one end of his Ascension, to send down the Holy Ghost to work more effectually, and comfortably in the hearts of his Children. And therefore endeavour in and by the Word and Sacraments to be comforted by him, in all affliction of this life.  
I believe that Christ sitteth at the right hand of God, etc. Here two things must be understood: First, 
Note.  That this blessed Person of the Son hath the same equality of Majesty and Glory with the Father: Secondly, By this phrase is also understood that the Humane Nature of Christ is exalted to a most high excellency of Glory, even to execute Judgement as he is the Son of Man, Joh. 5.27.— And it may not be here said, is in the Resurrection; That like as Christ risen only in respect of his Humane Nature, so also he sits at God's right hand in respect of the same Nature: for the session an God's right hand is not a property of Nature, but signifieth the state of the Person of Christ, resting now in the execution of his Offices, as being King, Priest, and Mediator between God and his People.  
The Benefits which follow this Exaltation and Session of Christ, at the right hand of God, are either in respect of his Priesthood, or of his Kingdom.  
The Believer gains these benefits by his Priesthood.  
First, He is now, and may be truly persuaded, that as the Covenant of Grace and Priesthood of Christ have no end; 
Heb. 8.6. 1 Tim. 2.5. 1 Joh▪ 2.1 Joh. 17.  so his Intercession for him, and for all and every Believer, shall never cease to the end of the World, for all. Rom. 8.34. Christ is risen again, and sitttth at the right hand of God, and maketh request for us, and for every one. I have prayed for thee, Peter, that they Faith fail not. The manner of this is thus: He appears in Heaven as a public Person in our stead: He appears in the sight of God for us, Heb. 9.24. and makes the same Requests he made on Earth, Joh. 17. The difference between Christ's Passion and Intercession is this: The Passion is a satisfaction to God's Justice for us, etc. and as it were the tempering of a Plaster: but Intercession applies it to the very sore. So then the Believer is hereby sweetly comforted in heart, being persuaded that Christ Jesus, God and Man, (now sitting in great Majesty and Glory in Heaven) First, hears his Prayers in Heaven: And Secondly, accepts and sanctifies all his Sacrifice and Service, which the Believer offers to the Father by his hand, Heb. 13.15. Psal. 119.106. for all our Service is imperfect, yet for his Intercession sake it is accepted as perfect.  
A second Consolation here arises to the believing heart: he may now with boldness go to the Throne of Grace, Heb. 4.16. because we have there an High Priest that sitteth at the Throne of the Majesty in the Heavens, Heb. 8.1. And for this cause the same Apostle in the same Epistle, Chap. 10.19, 20. biddeth us draw near, with a true heart, and with an undoubted persuasion of Faith. And again most sweetly, Phillip 4.6. Be careful for nothing, but in all things let your requests be showed unto God in Prayer.  
A third Consolation is this: His Intercession preserves every Repenting Sinner in the state of Grace: that being once Justified and Sanctified, they may so continue unto the end.  
Fourthly, A most sweet Consolation in this: The Intercession of Christ in Heaven casteth down such beams of Grace into the Believers heart on Earth, that it causeth another Intercession of the Spirit in him; or causeth the Spirit of Prayer to be effectual and working in him: Zach. 12.10, 11. Rom. 8.26. He giveth us his Spirit, which helpeth our infirmities, and maketh Request for us, with sighs and groans that cannot be expressed; but he which searcheth the heart knoweth what is the meaning of the Spirit, for he maketh Request for the Saints according to the Will of God. The Holy Ghost makes Request by stirring every repenting heart to pray with groans and sighs, which the mouth cannot express: and this is a special fruit of the Intercession of Christ in Heaven. So that a Man may soon know by the Spirit of Prayer in his own heart, how Christ prayeth for him in Heaven. A Man may soon find it by his own coldness, or fervency in Prayer; or by the inward groans of his heart, when he cannot so well express his grief in words before God.  
Here I renounce the Opinion of Papists touching Intercession, as being Heretical, uncomfortable, and condemned of God: First, For that the Saints departed (who be their Mediators with Angels) know not our particular wants and griefs. Secondly, For that he that makes this Intercession, must bring something of his own, of price and value, unto God, to procure the grant of his Request. Thirdly, It is a Prerogative belonging only to Christ, to make Request in his own Name, and for his own Merits. Fourthly, Scriptures never mention any other, but contrarily. Fifthly, We must Pray to him in whom we believe, Rom. 10.14. We believe only in one God, etc. therefore we pray only to one God.  
Furthermore, As touching his Kingdom, we are well to consider what Kingdom he hath; next, what the administration of his Kingdom is, and how comfortable to the Believers.  
First, That he is Lord and King over all in respect of Creation, as also of Preservation and Providence, it is manifest; Col. 1.16, 17. For by him were all things created in Heaven and Earthy, etc. and in him all things consist: He is the same also much more by right of Redemption. And his Kingdom is Eternal and Spiritual, respecting the very Conscience, having that only absolute Power to Command and Forbidden, to Condemn and to Absolve the Soul and Conscience. This is testified, Acts 2.36. Let all Israel know for a surety, that God hath made him both Lord and Christ, this Jesus (I say) whom ye have crucified. And to testify this his Excellency; when Christ went up to sit on his Throne for the Government of his Church, it is said, He gave great gifts to his Church, far excelling the gifts of Earthly Princes in their Coronations: for (it is said) He gave his Church Apostles, Prophets, Pastors and Teachers, Eph. 4.11, 12. Now the End and Use of these Gifts and Benefits given by this Great King is comfortable: for there it is said, That these were given for the Collecting of his Church, and the Building of it: 
Luk. 11.13 Acts 16.6, 9 Isa. 11.2, 3, 4, 5. Acts 2.32, 33.  This Collection is a separation of the Precious from the Vile, Jer. 15.19. and a translation of Men from the kingdom of Darkness into the Kingdom of Light, 1 Pet. 2.9, 10,11. Eph. 2.2, 3. by the Ministry and Dispensation of the Word of Reconciliation, 2 Cor. 5.18. outwardly, and the working of the Holy Ghost inwardly. And this is the first part of Christ's Office in his Kingdom.  
Secondly, Christ leads his precious People as a great General doth his Army, through the Wilderness of this World, into his everlasting Canaan. And this he doth also by the same means, whereby he called them by his Word and Sacraments outwardly, the mighty operation of his Spirit inwardly. And in this Travel, he doth Exercise them (as in Canaan) with manifold Afflictions and Temptations in this life, Psal. 23. and yet defends them against the rage of all Enemies: First giving them in their life-time strength to suffer, and to fight against all his Enemies most mightily. Phil. 1.24. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Chap. 4.13. I am able to do all things through him which strengtheneth me. Rom. 8.36, 37. For thy sake we are killed all the day long, we are counted at Sheep for the slaughter; Nevertheless, in all these things we are more than Conquerors, through him that loved us. And in death itself, he never forsakes them, Rom. 8.38, 39 but then makes an everlasting Separation between them and all their Enemies, Zech. 13. Luk. 16.  
Now I shall speak something to the last Article concerning Christ, which is this: From thence he shall come to judge the quick and the dead.  
First, I say, this Article follows fitly after the former for confirmation of it: For the excellency of his Kingdom shall mightily and wonderfully appear in the execution of Justice, in the great day of the general Judgement which shall be in the last day of the World. First, to Judge, or to give Judgement is the proper Action and Function of a Judge, in Condemning, or Justifying of any Man. In Condemning, by pronouncing him guilty of Sin; and therefore adjudging him to some punishment for his Sin. In Justifying, by pronouncing him just, or acquitting him of Sin, and so freeing him from the punishment of Sin. I say then the meaning of this Article is this: I believe that Jesus Christ doth not only now exercise his Kingly Office in Heaven (as is afore-shewed) but shall also triumphantly descend from the right-hand of his Father in a visible form, and corporal Presence, to judge all men that shall be found at his coming alive or dead.  
Now to proceed in order to speak of this great Judgement, these Points must be considered: First, By what Arguments it may appear that there shall be a general Judgement. Secondly, What the form and manner thereof shall be. Thirdly, How this Argument serves to comfort us, and to humble us.  
First, That there shall be an Universal Judgement, may appear thus, against cavillers that deny it.  
First, 
Luk. 8.17. Joh. 12.48 Jud. 14.15 2 Tim. 4.1, 7, 8. Joh. 5.22, 27.  The Scriptures are most evident for this, Psal. 50.1. The God of Gods hath spoken, and called all the Earth from the rising of the Sun to the setting of the same: our God shall come and shall not keep silence. Heb. 9.27. It is appointed unto Men that they shall once die, and after that cometh the Judgement.  
Secondly, Christ promiseth his coming to Judgement by himself, Matth. 25.31. and by his Apostles, 1 Thess. 4.16.  
Thirdly, For that he hath charged us to wait for his Coming, 
Rom. 8.23 Eph. 1.14.  Luk. 21.28. and for the Redemption of our bodies, Luke 21.28.  
Fourthly, For that the Justice and Mercy of God requires this, to punish the Wicked, and to crown the Godly, which we see is not in this present life, therefore there is a special day and time appointed with God for it.  
Fifthly, For that the Lord hath often forewarned the World of this. First, By pronouncing the sentence of death against sin, even before the Fall, Gen. 2.17. Secondly, By repeating the same sentence in his Law, Deut. 27.26. Thirdly, By the evidence of Conscience, citing, as it were, Men to appear at a time appointed before the great Judge, Rom. 2.15, 16. Fourthly, By his Judgements particularly on Sodom and Gomorah, on Egypt, on Jerusalem, and all the Jews, and generally on the World in the deluge.  
First, The preparation unto Judgement. First, Before his Coming, preparation shall be made by fire. Psal. 50.3. A fire shall devour before him, (as we heard before out of St. Peter, 2 Pet. 3.7, 10, 11, 12.) for Heaven and Earth must pass through a fire; not to consume them to nothing (for then where should Christ appear in Judgement, and Sinners must be Judged on the Earth, and in the place where they have sinned) but to consume their Leprosy and Corruption, wherewith the sin of Man hath infected Heaven and Earth, and so being as Gold purified in fire, they may shine bright and glorious, and may be fit to entertain the Majesty of this great King at his glorious Coming to Judgement: for as the Apostle saith, 1 Cor. 7.31. It is the figure or form, not the Nature or Substance of the World that passeth away. The same is testified, Rom. 8.21. The Creature also shall be delivered from the bondage of corruption into the glorious liberty of the of the Sons of God. So Acts 1. and Psal. 102.27, 28. The Heavens shall wax old, etc. and shall be changed, meaning into a better state: as other Scriptures also testify; Rev. 21.1. Isa. 65.17. & 66.22. Tit. 2.14.  
Secondly, Then shall be the appearing of the Glory of the Mighty God, and of our Saviour Jesus Christ, who shall come from the highest Heavens, accompanied with an exceeding great Host of mighty Angels, and Souls of righteous men. Heb. 12.22. 1 Cor. 6.1, 2.  
Thirdly, Then shall be heard the sound of a Trumpet, a wonderful piercing and long continuing sound, summoning all Men and Angels unto Judgement.  
Fourthly, The good Angels shall gather all Nations, and bring all unto the place of Judgement; all (I say) the living and the dead, for the very dead shall first be called out of their Graves, and they shall come clothed with their own bodies. 1 Thess. 4.16. 2 Thess. 4.16. 2 Tim. 4.10. And with them shall appear all that be alive, changed in a moment in the twinkling of an eye: and corruptible bodies shall become incorruptible, natural shall be turned into spiritual, living immediately by the virtue and Power of God. And the bodies of the Saints shall be like the glorious Body of Christ, shining as the Sun, Matth. 13.43. And the Wicked shall be full of shame and dishonour. Dan. 12.2. The evil Angels also, they are reserved for the Judgement of the great day, Judas 6. And then Antichrist, the Son of Perdition, shall appear in his colours, who shall be consumed and wasted continually by the Spirit of Christ, preaching in the Gospel, but his final abolishing and perdition shall be at the glorious Coming of Christ. 2 Thess. 7.8.  
Fifthly, Then shall Christ sit in his Throne of Judgement: 
Note.  as the Evangelists speak, Then shall he sit upon the Throne of his Glory, Matth. 25.31. and this Throne shall be like a flame of fire, Dan. 7.9. So that the Wicked shall desire the Mountains to cover them from the sight of it.  
Sixthly, This done, the Lord wall make separation between the Elect and the Reprobate: as he doth here on Earth in the Church make separation between the Precious and the Vile, by the fame of his Gospel preached: 
Confer Mat. 3. & Jer. 15.  So will he by his own immediate Voice and Ministry of his Angels, make a final separation in that day between the one and the other. The Sheep which heard his Voice and testified their Faith by their innocency, like Lambs, they shall stand on his right hand: They which contrarily testify their Unbelief by their lasciviousness and lusts like Goats, 
Ezek. 34.18.  shall be set on his left hand.  
Seventhly, Every man's particular cause shall be tried before this Judge by the Evidence which his Works shall give with him, or against him; 2 Cor. 5.10. We must all appear before the Judgment-Seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil.  
Here, the better to assure us of the truth and certainty of the Lord's proceeding and of his particularising of all things in this action; the Holy Ghost tells us, that the Lord hath, as it were, Books of Record to manifest all and every Work of Man; and his Books be Three in Number:  
First, His Book of Providence, which is the knowledge of all particular things, past, present, and to come, Psal. 136.16.  
Secondly, His Book of Judgement, which is divided, as it were into two parts: First, His Prescience, or knowing every thing far more evidently than we know any thing recorded two a Book before our eyes. Secondly, The second part of the Book of Judgement, is the Conscience of every man standing before him, which shall then be so qualified by the great Power of God, that it shall be able to record and testify so much of all his particulars as shall serve to testify his Faith and Justification by Christ, or his most just Condemnation without Christ.  
The third Book is The Book of Life, which is the Eternal Decree of God concerning the Salvation of all Believers by Christ; whose Names be written in this Book, that they (being as God's precious Pearls) of this Book, Isa. 4.3. & Exod. 32.32. and of this distinction of Books; Rev. 20.12. And I saw the dead both great and small stand before God, and the Books were opened: and another Book was opened which is the Book of Life, and the dead were judged of those things which were written in the Books, according to their Works. And after that men's Works are made manifest by these Books, then must they be tried whether they be good or evil; the Gentiles and Jews that never heard of Christ, by the Law of Nature, which shall prove them inexcusable, Rom. 2.12, 16. The rest that have heard, shall be tried by the Law and Gospel, vers. 16. The Word of God shall serve as a Bill of Indictment for the just Condemnation of all such as have contemned the Law and Gospel of Jesus Christ. 
Joh. 12.48  For the Sentence of the Judge in the last day of general Judgement shall be nothing else but a manifestation and declaration of the Sentence pronounced and published before by the Ministry and Preaching of the Gospel touching the Justification and Condemnation of every particular Person. Now after the manifestation of all things, and that every particular Conscience sees his blessed Justification by Christ, or his just Condemnation by Unbelief and for his Works; then the Judge shall proceed to his definitive Sentence: and this is twofold.  
The first is pronounced to the Elect in these words, Matth. 25.34. Come, ye blessed of my Father, inherit the Kingdom prepared for you before the beginning of the World: This Sentence is full of affection and love, most sweet and most comfortable, recommending the free Grace of God, their Election, their Adoption, and Blessedness in Christ, and not their Works, for the cause of their Salvation: and then he addeth the Evidence of their Faith, by the works of Mercy which they have done to his Members here on Earth; I was hungry, and you gave me to eat, etc. The Answer of the Saints, saying, When saw we thee an hungry, etc. argues that they are far from vain glory in their Works, or seeking any Justification by them, and Christ's last words to them, Inasmuch as you did it to the least of these my Brethren, etc. gives us an infailable Argument of God's Child, which is, not to love because we are loved again, but to love for Christ's sake, and the living Members of Christ, because we see his Picture and Image in them renewed, this is a special Grace of God: and of this love speaks David, Psal. 16. All my delight is in his Saints which are in the Earth. 
1 Joh 3.   
The second Sentence pronounced against the Reprobates is, Go ye Cursed into Hell fire, prepared for the Devil and his Angels; for I was hungry, and you gave me no meat, etc. In which Sentence are contained a heap of woes, present, and to come: for the present, what can be more woeful than to see so many admitted into the Kingdom of God, and yet themselves shut out and excluded; yea, peradventure to see them that they have hated, and disdained, and refused to give any honour unto; as when the Rich man shall see Lazarus received by God into the Kingdom of Heaven, whom he vouchsafed not to set among his Servants; and that which is more, to see themselves separated, hated, and tugged by an innumerable sort of ugly Devils, out of the presence not only of God, but their Fathers, Mothers, Wives, Husbands, Children, Friends, Lovers, and Acquaintance, who shall deride and laugh at them, forgetting all bonds and obligations of Nature, and rejoicing at the execution of God's Justice in their Condemnation; so that no eye either of God or Man shall pity them, nor no tears, prayers, suits, cries, yell, or mourning can be heard, or prevail with him who is their Judge, nor one to mediate or speak for them to reverse or stay Judgement, but needs without mercy, without stay, without any farewell, they shall presently be cast even to the endless, easeless, and remediless torments of Hell. Never was there poor wretch that was condemned at the Tribunal of mortal Judgement, to be compared to this estate; for there the conclusion of the Judge's Sentence is, Lord have mercy upon thy Soul: but here, the Lord himself shall not only not show any token of Mercy and loving Countenance, but also with a Voice surpassing any Thunderclap to be heard in all Heaven, Earth, and Hell, Curse them Body and Soul to the Pit of Hell for evermore. And if this were all the present woe, yet were not the case so heavy, for besides this, what guilt of Conscience, what biting envy, what horror of mind, what distraction, what murmuring against the Lord, what cursing of themselves, their day of birth, and Father and Mother, what remembrance of their former lives misspent; and to conclude, what doth not the fear of Hell work upon them: surely my heart dreadeth, my mind faileth to think upon, to hear, to see, to consider their wring of hands, their knocking of breasts, their cries as it were filling of Heaven, and Earth, and Hell, and my Tongue and Pen cannot express it, but must rest with that saying, There is no peace to the wicked saith the Lord, Isa. 57.21.  
Now, Beloved, a few words by way of Comfort, and so I shall conclude. First, What can be more comfortable to good men than to consider and remember that the Lord hath appointed a day to Judge the World in Righteousness, by the Man Christ Jesus, which was dead and buried, and raised and ascended, and sitteth at the right hand of God, which also is ordained Judge of quick and dead, against whom and for whose sake the Wicked rage, and the Godly endure; and therefore it is said, He shall come, (viz. in the Clouds) which was interred in the Earth: the sorrows of the Grave cannot hold him, no nor the Heavens when the latter day cometh, but he maketh his Clouds his Chariots, his Messengers flames of fire, burning up the World, and rideth upon the wings of the Wind, and cometh with the voices of Archangels Trumpets; Arise O you dead, and let all men come to Judgement. O, how happy shall it be that day with them, which have served and kissed the Son, and that can say, For thy sake we have been killed all the day long! How shall he recompense them, that have fed him? How shall he pay them, that by Almsdeeds and holy Works, have lent unto him? How shall he honour them, that have honoured him? How shall he revive and comfort them, that have died or mourned for him? 
* See Mr. Perkins upon the Creed.  And to conclude, Shall he not give them ten thousand times more than all their evils amounted unto in this present World? Well! O Christ, we believe that thou shalt come to be our Judge: we therefore pray thee help thy Servants, whom thou hast redeemed with thy precious blood; Come, Lord Jesus, come quickly, and make them to be numbered with thy Saints in glory everlasting.  
Now beloved, I shall speak one word to the Place of Glory, and so I shall conclude this matter.  Luke 12.32. 
Fear not, little Flock, it's your Father's good pleasure to give you the Kingdom.  Matth. 25.34. 
Come, ye blessed of my Father, receive the Kingdom prepared for you from before the Foundation of the World.  Joh. 3.4. 
Except a man be born of Water and of the Holy Ghost, he cannot enter into the Kingdom of God.  1 Pet. 1.3. 
Blessed be God, even the Father of our Lord Jesus Christ, which according to his abundant Mercy, who hath begotten us again to a lively Hope, by the Resurrection of Christ from the dead, vers. 4. To an Inheritance immortal and undefiled, which fadeth not away, reserved in the Heavens for us.  Joh. 17.24. 
Father, I will that those that thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me.  
By all which it is manifest that the Place is Heaven where God and Christ is, where is fullness of Joy, and at his right hand are Pleasures for evermore. As it is written, Eye hath not seen, nor Ear heard, neither hath it entered into the Heart of Man, the things which God hath prepared for them that love him. He that overcometh shall inherit all things, and I will be his God, and he shall be my Son.  
And because I cannot speak of the Excellency of this Place, and the Glory that is therein, but I shall darken it through my ignorance thereof: therefore I will conclude with these words, Rev. 22.14. Blessed are they which do his Commandment, that they may have right to the Tree of Life: and may enter in through the Gates into the City. Vers. 17. And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is athirst, Come; and whosoever will, let him take of the Water of Life freely. Amen, even so, come, Lord Jesus.    

The Author's APOLOGY to his Friends, giving them some Reasons why he did not Print the other part of the Manuscript with this, sigh it was once intended, and so much desired by many Friends; which consisteth chief of these particulars, viz.  
1. HOw many ways a man may be guilty in partaking of other men's sins, from 2 Tim. 5.22. where is showed Eight ways.  
2. Of ten Capital Sins which many men be (I fear) guilty of (if not some Churches also) which for brevity sake are all reduced to two Heads, viz. Heresy and Hypocrisy; as also the remedies for the Cure of the Cankering Nature of these two great Sins; which is true Faith in Christ, and sincere Love to him.  
3. An Essay for a right stating of the question; Whether Christ died for all men? or, for the Elect only? Which when I have showed you my meaning about it, by God's help, it may be a means towards an Union, which I hope is unfeignedly desired by some of both Parties: For doubtless it would be very much to God's honour, and the Church's peace. And that I may attain to the end by me propounded as aforesaid, I intent (God willing) if ever it be published to the view of the World, to proceed after this manner: As First, To show the End of Christ's Death, and the Application of his Death. Secondly, The Salvation wrought on Earth by Christ in his own Body with God for Men: And the Salvation in the Application thereof he worketh from Heaven by his Spirit in Men to God. Thirdly, God's Love of Compassion, and his Love of Delight. Fourthly, The Portion of Spirit sent forth before Christ's Coming in the Flesh, and since his Coming and Ascension: All which the Scriptures make distinct: But they are usually confounded by the inconsiderate; as I hope, by God's Grace, I shall be enabled to make it plainly appear. Now the reason why I did not Print it with this, was, because it would make it too voluminous (or big) so that the poorer sort of Christians, for whose sake it was chief intended, could not be able to but it. I could show many more Reasons, but shall forbear to declare them here.   
FINIS.