be not onely annorntedTiimfelfejbut alio our annointer.
Nowe the benefits whichwereceiueby hisannointingaretwo. Thefiift
is,that alhhc^ele^^^vvlien they are called to the profcffion of the Gofpell of
Chritl:,are in and by h.im fetapart and mad e fpiri tuall kings, pri£flSjand£ro-
phets,^sS^ ohir fMh,He hrtth /Kade vi^ngsa^d pne/^s vnto hi^^^^ AndS.'^^^^**'— '
Peter out of Joel,/ wtllpoure (faith the- Lord) myfl>irit vpon allfiei[h,andjfom' Aft^»^-
■finnpf a*!d dduvhters fhaltprephejie. ^ • Irjv"
; The fecond benefit is,tfiat aihheftithfijll recm^ tlTeiBmejQile, that is , the
•fame fpitiL of God in ib me little & conuenientmcafure which he receiued a-»
«lioug ill ea£ire, as-Saint J oMn -fiiidijTj^tf ^»»w»;i^^^
*â– -'* , dwdkthj
V6^ TKctitlc,Clirifl:. jfnS^iffi'hn
.^i ': drvelleth in you and ts/ncheth yoH all things : where bv anncMntin» is inearttfie
holy Ghoft. And hence k is , that men are callecl ChrtHtans of the name of
Chrift , that is, annointed with the fame oyle wherewith Chrift was arinojn-.
ted . And the holy oyle might not be giuen to a ftraunger, to fi^nifie, \h?x ta
hauerhc fpirit of Chrift , and to be guided by it , is peculiar to them that arc
€xod,p.jj. thrifts. Now then let vs all lay thefe things to our hearts , and ciitolhhc vn-
^^|wkable^c>odne(re of God that hath aduanced ysto the divine of km^s,
Y j^riefts, propiieTs, BeForeTiim,"and hath giuchvs his fpirit vnto vs to inabkvt
'^ toLe rS mdcede.
Now follow the duties which are to be learned hence. And firft , whereas
J;^J"*^'J^ ajj Chriftians receiue annointing from the holy one Chrift lefus , to become
prophets in a fort , we muft doe oui- endeauours , that the word of Go d may
lob.j.??. ^ dwell pl cntifulljrin vs, and for that caufe we nro ft fearch the Sc riptures , euen
Ta sf «««''*/< •'asTiunters feeke foTthe game, and as men feckefor gold in the vcty mines of
the earth. There is nothmg more vnbefeeming a man , then groffe ignorance
Hfibr^.i». a Chriftian. Therefore the author of the cpiltle to the Hebrewes rcprooues
them,that whereas for the time t hey ough t to haueb in teachers,thc)^ had need
againe to be taught the firft principles of the word of GocT
Againe,that portion of knowled ge which wchaue receiuedof God is
furtherto be appli ed to thebehehtand good of others; this is that moft preti-
tTjli4i.y. oas baulmethaton our^arts Ihould neuer be wanting to the heads of men.
And here euery man that is fet ouer others muft remember within the com-
pafle of his calling and charge to inftru^ thole that be vnder him lb far forth
as poflibly he can . Gouernours of families muft teach their children and (er-
uants and their whole houfhold^ithe dodlrine of true religion , that they may
know the true God and walke in all his waies in doing righteoufiics 6c judge-
ment. If houfliolderswould mak« conlcience of this their dutie , and in (bmc
fort and meaflire prepare their families againft they come to the publike,cQD-
gregatfon , the miniftcrs of the Gofpel with greater comfort andfarremort
' «afe lliould performc their dutie : and fee farre more fruit of their minifte-
â– yi de then now they Aoc. But whereas they negleft their dutie , falfly perfwa-
ding themfelues that it doth not belong to them at all to inftruft others \
it is the caule of ignorance both in» townes and families , in mafters them-
fclues.inferuants and children and all. Laftly,bythis weareadmonifhed to
take all occafions that poffibly can be offered , mutually to edifie each other
ii.t.j. jn knowledge , faying among our felues (as it wasforetolde of thefe^tirnes)
(^omejet vsaoe vp to the mottntaine of the Lord to the hotife of the God of Jacob,
and he will teach vs his waies y and we will walke in his paths : and withall, wee
£.» >t,i.y. {}^oul(i confirmc each others , as Chrifl faith to Peter , fVhen thou art conuer»
tedcoy)frme thy brethren^ and bereadic at all times to render an account of our
iaith and religion euen before our enemies when we are iuftly called fb to Ao.
,-:.'.. u â– Secondly, becaufe we are fet apartinChnft, to become fpirituallpriefts
vnto God , we muft therefore offer fpirimallfacrifices acceptable vnto him :
and they be in number feuen. The firft is an affiance whereby we reftvp-
JSal 4. J. on God,as Dauid faith, Ojfer thefacrifice ofrightcoufnejfe andtruji in the Lord.
Thefccond is wholly to fubic^ our felues to the miniftcne of the Gofpel,
that
efthQ-eede. T-h^title^Cbrift, 169
that wc may be changed and conuertcd by it, as Paul faiHi y7 hat he minijlreth Roro.15.15,
the Gojpelto the gentiles, that the offering vp of them might be acceptable , beeing
Jhttcitfed by the holy Cjho(l, The third is , all manner of praiers and (upplicati-
©nsmadc vnto God.Zi?/ my prayer X^^x^ T):x\3i<\ybedire^edi» thyfghtasincenfe, pfai.,„^|,
and the liftmgvp ofminehands as an enemng/acrifice. The fomth is praifing and
ihanklgiuing vnto God. Let vs by htm offer thefacrifke ofpraife alwaies to Cj^?^, Hcb.1j.15,
that iSi thefrmt of the lippes which coffejfe his name . And in the Reuelation the
golden vials full of odours are the praiers of the Saints. The fifth is the rehefe Rev.j.3.
of our^oorc brethren according to our abilitie, as Paul laith , 11^04 euen filled
after that 1 had receinedof Spaphroditnsthat which came from you, an odour that Phil.4.180
fmelleth Jweete, afacrificepleafant and acceptable to God. The nxth is the denialli
of our felues with a contrite and broken heart. The {euenth is, to refigne our pfai-jM^,
ielues , bodies, and fbules wholly to the (eruice of God : Set jour felues (laith
Paul) to God,, 04 they that are altftefrom the dead : and your members as rveapons of
right eouffieffe vnto God. In which wordes he alludes to the manner of the olde
Telfamentrwhen a man offred any (acrifice for himfelfe,he brought the beaft.
into thetemple or tabernacle and let it before the altar,in token that he did re-
figne it vnto God : and fo wefor our parts mull not giue our bodies & foules
lo become theinllruments of finne and {ataiT,but we m,u{l haue tliem alwaies^
in rcadmefTe , freely prefenting them vnto God that he may haue the whole,
difpofition of them according to his good plcafure , to the honour and glo-
ric of his name. Againc , in the whole burnt offering all was confumed and.
tui'fwd to fmoke, no man hauing benefice of it , to fignific , that wee muft
giue our felues not in part but wholly to the (eruice of God , euen to death i£
neede be . If this be (b , miferable is the pra^tife of fuch that giue vp their,
bodies and fbules to hue in licentious wantonnefre , in the pleaftues of theirs
b^alHy^finnes^inidlen ejf Eor. they o ffer therofelucs^ jCurifi^e ynot tg God bu t
to thedeuilL — r-^u\i\i .-.':• •' r • '• ' . t
TTiirdly , confidering we are annointcd to be fpirituall kings euen in this -
life,we rauO: walke v yoithiefoo;re at a calling. That this may be fo , firft of all
fueh as are goueinouj ; let .ouer others , muff rule not according to their wills
and pleafures, but in the Lord: withall^ doing homa2;e to their head and king
Chrifi: lefus himfelfc. Secondly,we muff euery one ofvs rule and beare fvvay r**** :onx
euen askings ouer our pwne thoughts,wills,aflFe(ffions,ouer-maffering them
as much as we poffibly can by Gods word and fpirit: withall,maintanTing; and
proclaimin>i; cojiti nuall warrc ag ainft our corrupt natures j thedeuill,afid the
world. And truly he which can beare rule ouer his owne heart>is a right kin^ .
indeedc: and hauing receiued fbme mealureoFgrace to raigne ouer nimfclfs
in this life, he (liall raigiK for euer with Chnfl in the life io come. As for fuch
as are carried away with the fwinge of thcjr corruptions, hauing blindnes and
ignorance to raigne in their mmds,rebell!on in their wils and afPe
nes in their whole liues,they may carrie the outward forme and fhew of Chri-
iliansaslong as they will, but indeede they are no fpirituall kings but very
jbondmenithe ff rong^nan Satan keepes asyet the hold of dieir hearts, and as-
Loi'd and king holds vp his fcepter there.
..r Lafliy, feeing Ctiriff is aiinojnted withihe mofl pretious bauliiialiat euer
170 Thetitle,CIirift. A»Expoftion
was,and that for our (akes , hcnmft be fwcetc andjauouric vnt QVs,a ttd all o-
ihcr things tnuft be as ynfauorie droffe and dung in"reMr3'STiim. We muft
in this calc indeauour to fay as the fpoufe of Chnfl: domi'BecaHfe ofthefauour
of the goodoyntments , thy name u an oyntment poured out : therefore the virgins^
hue thee.O that we coxxld/auour m the f ear e of god, diat we might feele hotv all
his garments fmell of myrrhe , aloes, and cajfta , commingforth ofht^ iuorie pallaces
v«/<>w.Andbecaure the holy oyntment of Chrift is poured forth vponall
his members to make them fauorie and fweete in the prefence of God , let v$
make confcience of ali manner ofiinne, leaft by the poifon and (linke thereof
we infedl not onely our felues,but all the creatures of God which we vfe , vea
heauen and earth it felfe . It ftands not with equitie that after we baue beene
vf M? embaulmed and fweetencd by the pretious merits of Chrift that v^e fhould
inakeourielues two-footed {wine,to returne to the mire oFour old finnes.
The couplingand combining of thefe two former titles together, contains
the prindpall queftion of the whole Bible, which is , whether lefiis the fonnc
of Marie be Chrift or no; as S . Ic^n (^\x\\,7hefe things are n;ritten,thatye might
heleeue that iefui is the (^hrtft the Sonne ofGod,and that in heleeuingye might haue
life eueylaHing. This condufion was denied by the lewes , but auouched and
confirmed both by Chrift and by his Apoftles *, and their principall argumet
was framed thus. He which hath the true notes of Chrift is the Mcmas or
Chrift indeede : but lefus the Sonne of Marie hath the true notes ofChrift :
therefore lefus is Chrift. The propofition is opened at large in the prophc-
fies of the old teftament : the auumption is confirmed in the writings of the
newteftament: andtheprincipail reafons of the confirmation are couched irt
tl»e articles which conceme the (econd perlbn. The conclufion follows , and
is fct down as I haue(aid,in the knittmg together of the tidesjlefiis and Chrift.
Thusmuch of the (econd titlemow follows the third,^^ onety Sonne:xh2Li is,
the onely Sonne of the firft perfon the Father . In this title we muft confider
two thingsrthe firft,that he is the Sonne ofGod:the fecond,that he is the one-
ly Son of G od. Touching thefirft, Chriftiscalled the Sonne of God,becaufc
"He was begotte ofthe Father.Now for the opening of this eternall generation,
we muft confider three pointsrthe thing begotten, the manner of begetting,&:
•"' the time.For the thing it felfe,it is Chriftjwho muft be cofidered two waies,as
1^ ? ^ he is a fonne,& as he is God. As he is a fon, he is not of himfelfe.but the (bnne
7—.—^- oftJK; father begotten of hjmmeuer^elefle^asheis God,hc^is of himf3fe nci-
^^g^ — ther begotten nor proceeding ; for the^ftence or^odhead qftfie father is of
^ — '~' it feife without all beginning: butlhe Godheadofthe fonnc is one and the
famcwithlhegodhead ofthe father : becaufe by what Godhead the father is
Godjby the fame and no other the (bnne is God : therefore the fonne, as he is
Cjodjhe is God of himfelfe without beginning eucn as the father. Whereup-
on it followesjthat the fonne is begotten of the fether as he is a fonne , but not
'r asheisGod^ ~^'- . '"^ ' :" -
-TTielmanner of this generation is this . The fonnc is begotten ofthe fiib-
flanee ofthe father not by 3Lnyfluxe , as when water is dcriucd from the head
ofthe fpring to the chanelhnor hy deci/ion,as when a diing is cut in piecesmor
h^' propagationtU when a grift is tranfplantcd into a new ftocke; but by an yn-
fpeakabic
ofthtCnetk. Thetitle,Somje. 171
{p eakable conmtrtmcatioK of the whole cfTenccbr Godhead frorti the father to
the lonjie*, in re ceiuino; whereo f thelonne dot Fnom ore diminifh the male*
fticoTgodhead of the ftther, then the hght oFone can dle^lotiuheli^ of the
other trotri whichlfis taken. Whereupon theCouncillof Nice»» hathfaide
wcll,that thefoMne ii of the father as light ofliqht mt proceedtng hit begotten.
The time of this generation hath neither beginning , middle,' or ende : aiid
thereforFiFi s eternall before all w orlds: and it is a thing to be wondered at»
that the father begettiiig and the fonne begotten are coeternall , and therefore
equall in time. Wifdome in the Prouerbs (which with one confent of all Di- Pi^ov-S.'**
uiiies is faid to be Chri(t)affirmeth that fhe was before the world was created,
that isjfrom eternitie: for before the world was made thet;e was nothingbute-
ternitie. But it may be alleadged to the contrarie, that the faying of the father.
This day hatte I begotten thee , is expounded by Paul of the time of Chrifcs re- rfaL j.7.
furre6lion.y/;7/We muflrdiftinguifl-ibetvveene generation it felfc,and the ma- ^^.15.30,35.
nifef btion of it:and of the fecond mufl: the place be vnderf lood,which was in-
deed accotnplifhed at the time of Chrifts refurre^tion in which he wasmigh- j^^^.,
tily declared to be the fenne of God , and though this be (b , yet the generati-
on it felfe may be eternall. If any man alleadge further that the pcrfon which
begetteth mufl needs goc before the perfon begotten,the anfwer is,thai there
li-^ double prioritre'y 6m of order, the other of r/wf; now in the\generatioii of
creatures there is prioritie both of oixler^d time ; but in thcg^
tlic fecond perfon in ti initie there is prioriti eoforder alone: the father beeiiTg
firfl:, the fonne fecond , without prioritieof time: becaufe they both in that
refpeft are equall, and neither is before or aftef other : becaufe the beeing or
fubfifting of the perfbns is not meafiired by time.
- ' Hence it foUoweth necefTariIy,that Icfus Chrifl is true God:andthe.whole
tenour of the iScriptures confirme it fufficiently r I. He is iti^de equalltd God
the father', who beetffg w the forme ofyddthottghtitvorSberieto be ecfuallyvith Ihil.».^.
Cod : a^aifrie ,
arelaide to haue tempted lehouah : and Paul faith , that he whome thcvi-<;or.io.s>.
tempted was Chrifl . lehouah founded the'earth,and the fame is faidc of^lthjSl*.
Chrift. I IvChhll the fonne of God is by nnhic called God : Jeftts Chrifi
is very God and life eternall. 1 1 1. The propeities of the godhead are afcribed '•^®^*5-20'
vnto him. He is eternally becaufe he was then when there was no creature, /w loh i.i,and
the beginning nvds the Word: ixiid,before Abrah.-lmivai J firn. He is omniprcfent, ^"^^'
Where tvpo or three are gathered together tn my narnc, ihere am nntheTfiiddeBa- Math.i8.icb
mongsi them. Laftty hcJS ommpottiM ^ff^^hat fceuer tP:ings the father doth , thci^^.^.
fame dsth the fonne fi.l'o. I V. The works of creation and preferuation are as
W^ell nf( rib ed to the fonne as to the fdther^. By liiii/the father made the world,
hrid he benrcth vp all things by his mijrhtic'povVcr : ' and mira(;les , which .arc; '
woFks either aboue or againR the order bfnrlturepcctiliar to Gdd,wcre done;
by Ghrift. V. Piuine vvor^»iipi's
andbeleeued iojas God thefathi^f.Tohim h giucn iy.ame^'nt rr'hich euery kneeVhl^i.^,
"doth botv,of things in heauen.,andthihp 'in earth, i?ndthiKns vndcrthe earth.
â– â– . As for the reafo;is which be alleadged t^ the contrarie, jhey are of no mo-
J^tMi- ZO^ifff.Thc v^xfrdof GocJ'^e^n^r^b'c^od': the fomie istlie word of
%ji The ut\c,S©ntie.' iAffJ^.xpo^thn
the,fathcr r.th/crcfoi'^-he'ij'tlbt Go«J^i ')^nfi^. Thevl-oVd is taken two wales :'fir{|
for ^foutidifigvporii landing of letters and fylbblcs vttered either by
by the creature$:n0vv on this manner Chrift is not the word of God. Second-
ly there is aJ^^a»tia/Iwor4> which is of the (ubftancc of hirn whofe word it is»
And tliusChrift is the word of God the father. And he is fo tearm^edi J. in re-
^ctlof theiatherifoias r^eal^n arid fj^each hath his beginning frpni the mind
vyithojatany.paflipnrin the mind^jfo hath he beginning filoni d^e father. And «.
as thelpcach IS iiRjthe minde and the ijainde in the fpeachjfo the father is iii the
{bimcjanclthefonine in the father. IJ. In refpcft of all creatures. The father
doth all things bv the (bnne ; bv vvhofe powerful! word the world was made,
is now j: rcferued and Iliall be abolifhed. 1 1 1. In refpeft of the Church. For
i(ie fatlier by hanfpealtes vi^to vs botluil the t)utward rniniOerieof the word,
and by ^^iiijwar4ppera|tioopf ;ht fpint^/^ndfigai fpeake tp the
â– fa^er;, ;^^.^;;.:i . ,- â– :.,;.â– â– ;';â– :r.. v!,:i:r - in;S-nijr-;';-'v'; '. - .'::._â– \
„11. It fnay be obiefted thuSjG*©^ h^th no beginiling frofn any othcr;Chrift:
hathbie^inning from the father ; therefore he is not God. y^n/TP. Chrifl: muft
beconfidcred both in regard of his godhead and in regard of his perfbn : in
ijreg^rd of his godhead he came not of any but is of himfclfe > as well a$ the fa-
ther is : yet in JCgaidofh^s perfbn he is from th^fathefj v^lhp is a beginning to .
iliq reft ofthe pcrfons,bofh in relpe^ of order(for th^Sc-y^^'e f^ith,fH)t ; tk»
holy .CjWft.th c Sonnej he Father: butjth? Father,t he Sor inc^ic Mj^Ghpft)
as alfoinrefpefitofdic conimumcation of the Godhead. Apd whereas it is
faid that God isofhimfelfe , if thcname of God, betaken for theGodhead it
{elfq abfolutely con{idcred,'it js true: but if it be taken for any particular per-
fbn in the godhcad,it is falfe. ///.OANone is greater thenjGodijjp^ the father
'!«*.«+, is greater then Cl^nH^ , for fq hclaith ythef.ttherU greater then h\Anf.Cf\\f\{k.
there fpeakcs pf hitnfelfe ^s he was a man abaTed in the forme of a feruant : in
which rcfpeifl he is leflc then the fother, who ncuer was incarnate and abafed
in our nature. And though Chrift in refpc£l of his nature affumed be inferi-
our to the father,vct doth it not hinder but that he may be equall to him,as he
is the fecond perfon in trinitie , or ashc is Godby oneand the {amc Godhead
' ' '" witli the father, iZJ, ObicEt. He that is made ofG-od, this or that,is not God)
fe.CQ6i.jcu' â– but Chrift is made God,,as Paul {aith^^r^ ii madeynto vs v^tfAome^rtghteoHf-
nes^^c. y//7/'if^ Chrill i^ &id to be made , not;becaufe there was any beginning
. ofhis. godhead , or any change or alteration in his perfbn : but bccaufe in the
eternal! counrellofthe father , he was fet apart before all times to execute the
office of a Mediatour,and was v/ithall,intimc.called , and as it were confecra-
- ted and ordained thereunto in his baptifmc : he is i^ade therefore iji refpeft of
hi^ office iybut iiQt inrrefpeft ofhisperfon , or iiature. \J, Ol^ieEl. God hath
(xCoMt.j. no hcad,Chri(l hath anhead,as VzvLlfs^mx^C^pi^if.^hifillshead. A^ifw.GoA^^dX
is,the father,i5h)cadp^ Chrifl, not as l^e is God firqply , but as he is^ojjftcar-
nate, or made rnani;fefl in theflcfh,ancl in refpcc^of theo^icetowJiich he
,; J. willingly i'ibafcd himfelfe- 'OI. Ohie^, He which giuesy phis kingdome is not
Gocl,Chrifl giucs vp his kingdorae. 7V:;
f Xoc.ija4« ij^ffj deltueredvp the hivaiome to Cjod euen the father. Aftfiv. Chri fl is king tvvo
waies, as he is God, aiid af heis Mediatour : as h^ is Cod,he raignes eternally
with
oftheCreede, The tit!e,$oHncr 2:73^
w'rt^ t?ic Father ari5 the holy Ghofl:: but as he is Mediatourjin the cnde of the
world when all the eonipanie oftheEleftarc gathered , his kin gdome fliall
eeafe notfimply but inrefpe^l of the outward manner ofadminiltration : for
the executjon of ciuill and ecclefiafticallfunftions ihall ccafe. And whereas in
the fame place, it is faide that Chrift fhall befubieift vnto God eternally aftei*^^**^'*^
die ende , it muft he vnderftoode, partly in regard of the affumed manhood^i'I
partly in refpeft of his myfticall bodie the Churchmoft neerely ioyned vnto'
him in heauen. Z/ //. Obie^. The firft borneofeuer^^ creature, and of many Rom «•*$•
l>rethren,is a creature and not God:but Chrift is the firft borne of cucr\' crea- ° *'*'^*
ture,and of many brethren. Anfiv. He is called the firft borne by refemolancc •
cr allufion to the firft borne in the old teftament ; for as they were principall .g*"-4?«j'
heircshauingdouble^portions allowed them*, and the chiefe or g ouer nours- '"''^*
of the farailie : fo^Chrift ismade heire of the world , and tHcTiead of Gods fa-
snilie which is hischurch eleftcd and adopted in him. And againe lie is called
the firft borne of euery creature , becaufe he was begotten of the flibftance of
his father before any creature was made , and therefore itis not here faidc that
he wasfirft:created,but firft begotten,.
- By the reafbns which haue bin alleadged,as^iro by the infufficicncie of thc^
contraric arguments >itis more then manifeft againllrall heretikcs that Chriftp
is very God. Yet to ftoppe the mouths of all Atheifts,and to fatisfie all \vaue~;
ring and doubting mindsj will adde one feafon further. The Gofpcl of Saint"
lohn was chiefly penned for this end,to proouethe deitie of (^hrift:& among .
other arguments alkadged, this is one , that Chnft gaue a refolute and a con-
flant teltimonie of himfclfe, thst he was th'efonne of God , and vetv God.
Now if any man {lialllay ,' thatfundrie perfons fince the beginnin2;of the-
world haiie taken vpon them and that filfly,to be gods:Iijirvvei-,thafn_euer a-
ny creature to£>kc th igtitjcand honour vpon.hnn to be called '^o^-, butthe^
fearefull iudgementsoF Gocl were Vpon him for it. In the eftate of mans in-
iiocenciG the deuill told our hrft parents that by eating the fruit of the tree of
knowledge of good and euill , they ftiould be as cods knowing good and e-
uill: nowjthey beleeued him,and affeif^ed diuinehonour;but whatcameof it?
furely Ad^iixn-vvitli aUhis poft eiitie is /liut^rp for this very caufe vnder eternall
damnation. Hjerodiikewife araied in roy^U apparell,andlming on the iudge«
ment feat,made an oration to the men of Tyje and Sidon ,. wlio gaue a fhoutj ;
faying , thcvhyre-.ofGod, ar,d'not of man » Now becaufe he tooke the glorie of
God to liimre}fe,and did not reairne it to him to w home it was due , immedi-
ately the angel of the Lord fmote him. Aiid fo , if Chrift had bin but a meere
man^and not very god,as heauQUchedi\?ndoubtcdly the hand of Godvvould
haue bm vpon himhkcwHeibr his qonfufion; but wh en he f tiffied for vs,and /
bare tlie puniftment duefor oiiir (inne^^h^^mgfttriur^^ An^lHeimig!;e-.i
inen ts of G Qc Jvs'pre vpon H^rod^0rititisPi?ate,Caiphas, and vpon alTtTioTe?
tliatwfire enemies to hirn,and to IlisChurch afterward , and that partlv in life
niid partly in death. Wherjefore confideringGod cannot abide that his glorie-
iliould be giuew t6:any creature, and feeing for that caufe betakes reuenj^e on
all thofe tl)at eK^ltlhiCrtifelUe.s to b^ godsjitremaines that thetcfiirhorn" v'^ hicH - ,
€h»ift gats^ >q£' jh'iiiifflfe .tlii.^t; jie; w.^Jl?Qod , js. -vufallilily. i trus , ami vvitHout-
J â– 'Mi
274 Th€.title,Sannc
all queftion to be bdceucd bFvs. And to conclude,! would hauc all tbc deuil*
in hell with the cutfcd order of Lucians, Porphyrians, and Atheifts vvhatfoe-^
uer to anfwer this one point,how it could come to pafle,diat Chrift by publi- ^
(hing the do^rhic of the Ggl^el,that is as conminejomamxeafon, will, and
•*•• « *afFc6lions, as water to fire , Oioiild winnc almoIFtEe\vhole wo rld to bccomc.
Ii5 di^iples , and to due their liucs for him , ynleile hewmOodindeede,as,
, Iw profeiTed himlelfe to be. '"â– ^~ -
There be fundrie fpcciall reafbns therefore it was necelTaric that Chrift
/hould be God. I. There is none which can be a Sauiour of bod:e and foulc
I&.43.11. but God. / cffot lam the Lord^anabefides me there ^ no Sardour. And , / am the
0£e»j.4, Lordthegodjrom,thVUijdof£gij)t,iiridthokfrdtkyo7vttoGodhtitfne:fcrthereii
no SanioHr bcjide me. ' 1 1. There muif be a proportion betweene the iinne of
man and the punifhmeiit of finne : now the finne of man in re(pe«^ of the of-.
fence of the maisltie of God is infinite , in that he is infinitely dilpleafed with
man for the breach of his law : therefore t^ie pimifhrnent of finne muft be in-
finite: and hence it foliowcth , that he which fuffereth the punifhraent beein^
man., mull: withall be God , that the manhood by the povvcr of the Godhead
may be fupported,that in {ufFerin| it may vanquifii deatii, and makea fuffici-
cnt fatisfadion. 1 1 1. He that muft be a Sauiour, muft be able firft to deliuer
men from the bondage of their fpirituall enemies,namely finne and Satan: fe-