The Marrow of Divinity, Religious treatise · Chapter 29

The Marrow of Divinity · Religious treatise · Chapter 29

p. 267CHAP. XXIX. Questions, and Cases of Conscience about Christ.

Quest. WHat are we to conceive of the Incarnation of Christ?

Answ. That it is a notable wonder, and great, beyond all comparison: that the Son of God should be made of a woman, Gal. 4.4. Even of that woman that was made by himself, John 1.3. Col. 1.16. that her womb and the Heavens now should contain him, Acts 3.11. whom the Heaven of Heavens cannot contain, 1 Kings 8.27. that he who had both father and mother, whose pedigree is recorded, even up to Adam, who in the fulnesse of time was brought forth in Bethlehem, and when he had finished his course, was cut off at Jerusalem, should yet be in truth, that which his shadow Melchizedek was, only in the conceit of the men of his time, without father, without mother without pedigree, having neither beginning of days, nor end of life, Heb. 7.3. with Isa. 53.8. and Mich. 5.2. that his Father should be greater then he: John 14.28. and yet he his Fathers equal, John 5.18. Phil. 2.6. that he is before Abraham was, John 8.48. and yet Abrahams birth preceded his near two thousand yeares, that he who was Davids son, should yet be Davids Lord, Mat. 22.42. &c. this is a wonder of wonders.

Quest. How may this kno… be untied?

Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer; For by reason of the strictnesse of this personal union, whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whithersoever of the Natures it be denominated: For the clearing whereof, remember that in him dwelleth all the fulnesse of the Godhead bodily, Col. 2.9. i. e. by such a personal and real union, as doth inseparately and everlastingly conjoyne that infinite Godhead, with his finite manhood in the unity of the self-same individual person.

Quest. How may we understand this?

Answ. Remember that he in whom that fulnesse dwells, is the person: and that fulnesse that so dwelleth in him, is the Nature. Now there dwelleth in him not only the fulnesse of the Godhead, but the fulnesse of the Manhood also: p. 268so that there are two distinct Natures in him: and two so distinct, that they do not make one compounded nature, but still remain uncompounded, and unconfounded together: But he in whom the fulnesse of the manhood dwells, is not one: and he in whom the fulnesse of the Godhead, another: but he in whom the fulnesse of both those natures dwelleth, is one and the same Immanuel, and consequently he is but one person.

Quest. What is further to be considered about this?

Answ. That the Divine nature did not assume an humane person, but the Divine Person did assume an humane nature: and that of the three Divine Persons, it was neither the first, nor the second, that did assume this humane nature; but it was the middle Person, who was to be the middle one, that must undertake this Mediation betwixt God and us: which was otherwise also most requisite, as well for the better preservation of the integrity of the blessed Trinity in the Godhead, as for the higher advancement of mankind by meanes of that relation which the second Person, the Mediatour, did beare unto his Father. For if the fulnesse of the Godhead should thus have dwelt in any humane Person, there should then a fourth Person have been necessarily added to the Godhead: and if any of the three Persons, besides the second, had been borne of a woman, there should have been two Sons in the Trinity, whereas now the Son of God, and the Son of the blessed Virgin, being but one Person. is consequently but one Son, and so there is no alteration at all made in the relations of the Persons of the Trinity.

Again, in respect of us, God sent his own Son made of a woman, that we might receive the Adoption of sons, Gal. 4.4, 5, 7. and if a son, then an heire of God through Christ: intimating thereby, that what relation Christ hath to God by nature, we, being found in him, have the same by grace, John 1.14. and 3.16. with John 1.12. For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren, Rom. 8.29. yet in him, and for him, the rest likewise by the grace of Adoption, are all of them accounted as first-borne, Exod. 4.22, 23. Heb. 12.23. Rom. 8.17.

Quest. VVhat is the Nature assumed by the Son of God?

Answ. The seed of Abraham, Heb. 2.16. the seed of David, Rom. 1.3. the seed of the woman, Gen. 3.15. the Word, the second Person of the Trinity being made flesh, 1 John 5.7. Neither did he take the substance of our nature only, but also all the properties and the qualities thereof: yea, he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature, and was compassed with the like infirmities, being in all things made like unto his brethren, Acts 14.15. Heb. 5.7. 2 Cor. 13.4. Heb. 2.17, 18. and 4.15. yet as he took upon him not an humane person, but an humane nature; so it was not requisite that he should take upon him any personal infirmities, as madnesse, blindnesse, lamenesse, and particular diseases, which are incident to some only; but those alone which do accompany the whole nature of mankind, as hunger, thirst, wearinesse, grief, pain, and mortality.

Quest. What is further considerable about Christ?

Answ. That as he had no Mother in regard of one of his natures, so he was to have no Father in regard of the other: but must be borne of a pure Virgin, without the help of man, Jer. 31.22. and this was requisite, as for other respects, so for the exemption of the assumed nature, from the imputation and pollution of Adams sin: For sin having by that one man entred into the world, every father becomes an Adam to his children, conveying the corruption of his nature to all whom he begets, Rom. 5.12. but he being made of man, but not by man, and so becoming the immediate fruit of the womb, and not of the loynes, must necessarily be acknowledged that holy thing, Luke 1.35. the Virgin was p. 269but the passive and material principle, of which that precious flesh was made, and the Holy Ghost the Agent and Efficient: yet cannot the man Christ Jesus be thereby made the son of his own Spirit, because fathers beget their children out of their own substance, but the Holy Ghost did not so, but framed the flesh of him from whom himself proceeded, out of the creature of them both, the handmaid of the Lord, Luke 1.38, 48. whom from thence all generations shall call blessed. That blessed womb of hers was the Bride-chamber, wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity, the Son of God assuming into the unity of his Person, that which before he was not, and yet without change, (for so must God still be) remaining that which he was, whereby it came to passe, that this holy thing which was borne of her, was in truth called the Son of God, Luke 1.35. which wonderful connexion of two so infinitely differing natures in the unity of one person, how it was there effected is above our shallow capacities, yea, the Angels stoop, and desire to look into it, 1 Pet. 1.12. This we may safely say, that as the distinction of the persons in the Holy Trinity, hinders not the unity of the nature of the Godhead, though every person holds intirely his own incommunicable property, so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person, although each nature remaineth entire in it self, and retaineth the properties agreeing thereto, without any conversion, composition, commixtion, or confusion.

Quest. What is further considerable about Christ?

Answ. That as there is one God, so there is one Mediatour between God and man, even the man Christ Jesus, &c. 1 Tim. 2.5, 6. and in discharge of this his Office, he being the only fit Umpire to take up the controversie between God and man, he was to lay his hand as well upon God, the party so highly offended, as upon man, the party so basely offending. In things concerning God the Priesthood of our Mediatour is exercised, Heb. 5.1. and 2.17.

Quest. What are the parts of his Priestly Office?

Answ. Satisfaction, and Intercession: the former whereof gives contentment to Gods Justice: the latter soliciteth his mercy, for the application of this benefit to Gods children in particular; whereby it comes to passe that God, in shewing mercy upon whom he will shew mercy, is yet for his Justice no loser, Rom. 3.26. By vertue of his Intercession he appears in the Presence of God for us, and maketh request for us, Heb. 9.24. and 7.25. Rom. 8.34. Heb. 4.14, 15. and he must be such a sutor as taketh our case to heart. Hence, Heb. 2.17. he must be made like his brethren, &c. In which respect, as it was needful he should partake with our flesh and blood, that he might be tenderly affected to his brethren: So likewise for the obtaining of so great a suit, it behoved that he should be most dear to God his Father, and have so great an interest in him, as he might always be sure to be heard in his request, John 11.42. and therefore he must be his beloved son, Matth. 3.17. so then it was fit our intetcessor should be man like our selves, that we may come boldly to him, Heb. 4.16. It was fit also he should be God, that he might go boldly to the Father without any way disparaging of him, as being his fellow and equal, Zach. 13.7. Phil. 2.7.

Quest. Why must Christ be a propitiation for our sins?

Answ. Such was Gods love to Justice, and hatred to sin, that he would not have his justice swallowed up with mercy, nor sin pardoned without making a fit reparation: therefore our Mediator must not look to procure for us a simple pardon without more ado, but must be a propitiation for our sinnes, and redeem us by his fine, and ransome, and so not only be the master of our requests, to intreat the Lord for us: but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety, Rom. 3.25. 1 John 2.2. p. 270and 4.10. Mat. 20.28. 1 Tim. 2.6. Job 33.24. 1 Joh. 2.1. Heb. 7.22. unto all the debt wherewith we any way stood chargeable.

Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf?

Answ. It was of a double debt, the principal, and the accessory.

Quest. What was the principal d…bt?

Answ. Obedience to Gods most holy Law, which man was bound to pay as a perpetual tribute to his Creator, though he had never sinned; but being now by his own default become bankrupt, he is not able to discharge in the least measure; his Surety therefore being to satisfie in his stead, none will be found fit to undertake such a payment, but he who is both God and man.

Quest. Why must he be man?

IAnsw. First, because man was the party that by the Articles of the first Covenant, was tyed to this obedience, and it was requisite that as by the disobedience of one man, many were made sinners, so by the obedience of one man, should many be made righteous, Rom. 5.19.

IISecondly, if our Mediator were only God, he could have performed no obedience (the God-head being free from all manner of subjection.)

Quest. Why must he be God?

Answ. Because, if he were a bare man, though he had been as perfect as Adam in his integrity, or the Angels themselves: yet being left unto himself amidst all the tentations of Satan, and this wicked world, he should have been sub…ect to fall as they were; or had he held out, as the elect Angels did, it must have been ascribed to the grace, and favour of another, whereas the giving of strict satisfaction to Gods justice was the thing required: but now being God as well as man, he by his own eternal spirit preserved himself without spot, presenting a far more satisfactory obedience unto God, then Adam could possibly have performed in his integrity.

Quest. How may that appear?

IAnsw. Besides the infinite difference that was betwixt both their persons, which makes the actions of the one beyond all comparison to exceed the worth and value of the other, we know that Adam was not able to make himself holy, but what holinesse he had, he received it from him that created him after his own image, so that whatsoever obedience Adam had performed, God should have eaten but of the fruit of the vineyard which himself had planted, 1 Cor. 9.7. and of his own would all that have been which could be given to him, 1 Chron. 29.14, 16. But Christ did himself sanctifie that humane nature which he assumed, John 17.19. and so out of his own peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfaction of our debt, he was pleased to tender to his Father.

IISecondly, if Adam had done all things that were commanded him, he must for all that have said, I am an unprofitable servant, I have not done that which was my duty to do, Luke 17.10. whereas in the voluntary obedience which Christ subjected himself to, the case stood far otherwise. Indeed if we respect him in his humane nature, his Father is greater then he, John 14.28. and he is his Fathers servant, Isa. 53.11. Mark 12.18. yet in that he most truly said, that God was his Father, John 5.18. the Jewes did rightly infer from thence that thereby he made himself equal with God, and the Lord hath proclaimed him to be the man that is his fellow, Zach. 13.7. Being therefore such a man, and so highly borne, by the priviledge of his birth-right, he might have claimed an exemption from the ordinary service which all other men are tyed to; and by being the Kings son, he might have freed himself from the payment of that tribute which was to be exacted of strangers, Matth. 17.25, 26. when the p. 271Father brought this his first begotten into the world, he said, Let all the Angels of God worship him, Heb. 1.6. and at that very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred person, that nature so assumed, was worthy to be crowned with all glory and honour, and he in that nature might then have set himself down at the right hand of the throne of God, Heb. 12.2. tyed to no other subjection then now he is, or hereafter shall be, when he shall have delivered up the Kingdom to God the Father: For then also in regard of his assumed Nature, he shall be subject unto him that hath put all things under him, 1 Cor. 15.27. But he looking on the the things of others, Phil. 2.4, 5, 7, 8. he chose rather to come by a tedious way, and wearisome journey to it, not challenging the priviledge of a Son, but taking upon him the form of a mean servant: not serving as an honourable Commander in the Lords Host, but as a common Souldier, making himself of no reputation, and emptying himself of his high dignity, he humbled himself, and became obedient unto death, Phil. 2.7. being content all his life long to be made under the Law, Gal. 4.4. Yea, so far that as he was sent in the likensse of sinful flesh, Rom. 8.3. so he disdained not to subject himself unto that Law which properly did concern sinful flesh, and therefore though Circumcision was by right applicable only to such as were dead in their sins, and the uncircumcision of their flesh, Col. 2.11, 13. yet he in whom there was no sin to be put off, notwithstanding submitted himself there unto: not only to testifie his communion with the Fathers of the Old Testament: but also hereby to tender to his Father a bond signed with his own blood, whereby he made himself in our behalf a debtor to the whole Law, Gal. 5.3. Baptisme also pertained properly to such as were defiled, and had need to have their sins washed away, Act. 22.16. hence Matth. 3.6. Mar. 1.5. when many came to John Baptist, Christ also came amongst the rest: but the Baptist considering that he had need to be baptised of Christ, and not Christ by him, as altogether unfitting for that imaculate Lamb of God: Yet did he, as our Mediatour, submit himself to that Ordinance of God also: not only to testifie his communion with the Christians of the New Testament: but especially, because it became him thus to fulfill all righteousnesse, Matt. 3.15. and so having fulfilled all righteousnesse which the meanest man was tyed to, in the dayes of his pilgrimage (which he needed not to have done, if he had respected himself onelyonly) the works which he performed were truly superogatory, which might be put upon the account of them whose debt he undertook to discharge, and being performed by the person of the Son of God, must in that respect, not only be equivalent, but infinitely overvalue the obedience of Adam, and all his posterity, though they had continued in their integrity, and remained instantly serving God day and night till this hour: And thus for our main and principal debt of our obedience, our Mediatour hath given satisfaction to the justice of his Father with good measure, pressed down, &c. Luk. 6.38.

Quest. What other debt were we liable to, which Christ must discharge?

Answ. Besides obedience, sin is also a debt, Matt. 6.12. and sinners debttors, Luke 13.4. Matt. 13.16. in regard of the penalty due for the default: and as the payment of the debt which comes nomine panae, dischargeth not the Tenant from paying his yearly rent afterwards, which of it self Would have been due, though no fault had been committed: so the due paiment of the yearly rent after the fault had been committed, is no sufficient satisfaction for the penalty already incurred: therefore our surety, who stands chargeable with all our debts, as he maketh paiment of the one by his active, so he must make amends for the other by his passive obedience. He must first suffer, and then enter into his glory, Luke 24.…6. For Heb. 2.10. it became him, for whom are all things, &c. in bringing many sons to glory, to make the Captain of their salvation perfect, i. e. a perfect accomplisher of the work he had undertaken, through sufferings.

p. 272Now the Godhead is of that infinite perfection, that its not subject to any passion: and therefore if Christ had been only God, he could not have paid this debt, which consisted of suffering and dying: Besides, Gods Justice must be satisfied in that nature that had sinned, and the same nature must suffer punishment, that had committed the offence, Heb. 2.14, 15. therefore Christ became man that he might suffer, Phil. 2.8. Heb. 10.5, 7, 9, 10.

Quest. Why must our Saviour be more then man?

Answ. Because if he had not been God too, he could never have gone through with such a work. For if a man had been as righteous as Adam, and willing to suffer for the offence of others, possibly his sufferings might have satisfied for one: But here innumerable multitudes were to be redeemed to God, Rev. 5.9. & 7.9. Neither could man, or Angel have held out, if a punishment equivalent to the endlesse sufferings of all the sinners in the World had at once been laid upon him. It shaked the powers of Christ himself, on whom the Spirit did rest, Isa. 11.2. It amazed him, Mar. 1.33. made him send up strong cries, Heb. 5.7. and prayers, Mar. 14.35, 36.

The bloud whereby the Church is purchased must be Gods bloud, Acts 20.28. the Lord of glory must be crucified, 1 Cor. 2.8. the Prince and Author of life killed, Acts 3.15. the man who is Gods own fellow must be thus smitten, Zach. 13.7. with Matt. 26.31. Again, if the life of any singular man might have been equivalent to the lives of all mankind: yet the laying down of that life would not have been sufficient, unlesse that he that had power to lay it down, had power also to take it up again, hence Paul concludes, 1 Cor. 15.17. If Christ be not risen, our faith is in vain, you are yet in your sins. Hence also, Rom. 4.25. Had Christ broken prison, and made an escape, the payment of the debt, which as our surety he had taken upon him, being not satisfied, Heaven would not have held him, more then Paradise did Adam after he had fallen into Gods debt, and danger: But raising himself from the dead, presenting himself in Heaven before him, to whom the debt was owing, and maintaining his standing there, he thereby hath given good proof that he is now a freeman, and hath fully discharged that debt of ours for which he stood committed: and this is that evidence, which we have to shew, of that righteousnesse whereby we stand justified in Gods sight, according to that of the Apostle, Rom. 8.33, 34. hence Joh. 10.17, 11. and 2.19, 21. The Manhood indeed could suffer, but not overcome death: the Godhead could overcome any thing, but not suffer; He therefore that was to suffer, and overcome death for us, must be partaker of both natures, that he might do both, 1 Pet. 3.18.

Quest. How is this Redemption purchased by Christ, conveyed to us?

Answ. It was indeed a dear purchase, when we were redeemed by the blood of God: but what should the purchase of a stranger have been to us? or what should we have been the better for it, if we could not derive our descent from the purchaser? The manner in Israel was concerning redemption, that to him that was next of kin belonged that right to be Goel, or the Redeemer, Ruth 3.12. & 4.1, 3, 4, 7. Hence Job calls Christ his Goel, Job 19.25, &c. For if he had not thus assumed our flesh, how should we have been of his blood, or claimed any kindred to him? and unless the Godhead had by a personal union been unseparably conjoyned to that flesh, how could he therein have been accounted our next of kin? Hence 1 Cor. 15.47. Christ is reckoned the second man, though there were many millions between Adam and him, and that because these two were the only men, who could be accounted the prime fountains from whence the rest of all man-kind did derive their existence and being. For as all in the world derive their descents from the first man: so in the respect of a more immediate influence of efficiency, and operation, doe they owe their being to the second man, the Lord from heaven, as is implyed, Jer. 1.5. Psal. 119.73. & 139.13. & 71.6. p. 273Job 10.8, 11. Act. 17.27▪ &c. this being a certain truth, that God doth more immediately concur to the generation, and all other motions of the creature, then any natural agent doth, or can do. Hence, Rom. 5.17. This second man is not onelyonly as universal a principle of all our beings, as was the first, and so may sustaine the common person of us all as well as he: but is a far more immediate agent in the production thereof: not as the first, so many generations removed from us: but more neere to us then our next progenitors, and so justly to be accounted our next of kin, even before them also.

Quest. Is this sufficient and all that is required?

Answ. No, there is another kind of generation required, for which we must be beholding to this second man, before we can have interest in this purchased Redemption: For as the guilt of the first mans transgression is derived to us by means of carnal generation: So must the benefit of the second mans obedience be conveyed to us by spiritual regeneration. Hence, John 3.3 and 1.13. Now as Christ in respect of our Adoption of Sons, which he hath procured for us, calls us brethren, Heb. 2.11. so in respect of our new-birth▪ whereby he begets us to a spiritual and everlasting life, he owns us for children, Isa. 53.10. Psal. 22.30. Heb. 2.13. and v. 14. The Apostle deduceth this conclusion. For as much as the children are partakers of flesh and blood, he himself likewise took part of the same. He himself, i. e. he who was God equal to the Father: For none else could make this new creature, but the same God that is the Creator of all things, 2 Cor. 5.17. Eph. 2.10. Gal. 6.15. James 1.18. 1 P…t. 1.3. 1 John 5.1. Th…se new born babes being born of the Spirit, none could send the spirit to beget them, but the Father, and the Sonne from whom he proceedeth; the same blessed Spirit that framed Christs natural body in the womb, being to fashion every member of this mystical body unto his similitude and likenesse.

Quest. How may this mystery be further opened to us?

Answ. In every pe…fect generation the creature produced, receives two things from him that begets it: Life, and Likenesse. Now touching our spiritual death, and life, consider these texts, 2 Corinth. 5.14, 15. Ephes. 2.4, 5. Col. 2.13. Gal. 2.20. From which we may easily gather, that if by the obedience and sufferings of a bare man, though never so perfect, the most soveraigne medicine that could have been thought upon, should have been prepared for the curing of our wounds; yet all would be to no purpose, we being found dead when the medicine came to be applied. Our Physician therefore must not onelyonly be able to restore us to health, but to life also, which none but God the Father, Son, and holy Ghost could do: Hence, Job. 5.26. and 6.57.51. Hence Christ is said to be a quickning spirit, 1 Cor. 15.45. An Adam therefore, and perfect man he must be, that his flesh given for us on the Crosse, might be made the conduit to convey life to the world: and a quickning spirit he could not have been, if he were not God, able to make that flesh an effectual inst…ument of life by the operation of his Spirit, as John 6.63.

As for the point of similitude and likenesse, it's said that Adam after his fall begat a son in his own likenesse, Gen. 5.3. so saith Christ, John 3.6. That that is born of the flesh is fl…sh, &c. So, 1 Cor. 15.48, 49. Indeed ou… likenesse to Christ will be more perfected hereafter, Phil. 3. ult. yet in the mean time, such a conformity is required in us to Christ, Phil. 3.20. Ephes. 4.22, &c. Rom. 8.29. God did not give the Spirit to Christ by measure, and therefore though many millions of beleevers, do continually receive this supply of the Spirit of Christ, yet that fountain is not in the least exhausted, nor that well-spring of grace diminished. For, Col. ….19. and John 1.16. As in the natural generation, there is a correspondence in all parts between the begetter and begotten, though it be found in the begotten in a farre lesse proportion: so in this spiritual: for every p. 274grace that is eminently in Christ, the like grace will appear in Gods children, though in a farre inferiour degree.

Quest. What further is to be considered herein?

Answ. That Christ by enlivening and fashioning us according to his own image, his purpose was not to raise a seed to himself dispersedly, and scatteringly, but to gather together in one the children of God, &c. John 11.58. yea, and to bring all to one head by himself, Eph. 1.10. So that the Church militant and triumphant, though as farre distant as earth and heaven, yet they make but one in Jesus Christ, Ephes. 2.21, 22.

Quest. What are the bonds of this mystical union between Christ, and us?

Answ. The quickning Spirit on his part, which being in him as the Head, is thence diffused to the spiritual animation of all his members: and faith on our part, which is the prime act of life wrought in those who are capable of understanding by the same spirit: See both proved in these Texts, John 6.63. 1 Cor. 6.17. and 15.45. Phil. 2.1. Rom. 8.9. 1 John 3.24. and 4.13. Gal. 2.20. and 5.5. and 3.11. Ephes. 3.17. Both of which are of so high a nature, that none could possible by such ligatures knit up so admirable a body, but he that was God Almighty. As for Faith, its the operation of God, Col. 2.12. wrought by the same power that raised Christ from the dead, 2 Thes. 1.11. Hence Paul prays, Ephes. 1.19, &c. It was fit also that this Head should be of the same nature of the body that is knit to it. Hence, Ephes. 5.30. Iohn 6.53, 56. shewing that by this mystical and supernatural union, we are as truely conjoyned with him, as the meat and drink we receive, when its converted into our own substance. Secondly, that this conjunction is immediately made with this humane nature. Thirdly, that Christ crucified hath by his death made his flesh broken, and blood poured out for us, to be fit food for the spiritual nourishment of our souls, and the very well-spring from whence by the power of his God-head, all life, and grace is derived to us: Hence, Heb. 10.19, 20

Quest. What are we further to consider in Christ?

Answ. That as in things concerning God, the maine execution of our Saviours Priesthood doth consist: so in things concerning man, he exerciseth both his Prophetical office, whereby he opens the Will of his Father to us, and his Kingly, whereby he rules and protects us. It was indeed a part of the Priests office to instruct the people in the Law of God, Deut. 33.10. Hag. 2.11. Mal. 2.7. yet were they distinguished from the Prophets, Isa. 28.7. Jer. 6.13. and 8.10. and 14.18. and 23.11, 33, 34. Lam. 2.20. As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers, who received not their doctrine by immediate inspiration from heaven, Eph. 4.11. 2 Pet. 1.21. Hence, Heb. 1.1. God hath spoken to us by his Sonne, called therefore the Apostle as well as the High-Priest of our profession, Heb. 3.1, 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses, Deut. 18.15, &c. Act, 3.22, 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites, Rom. 9.5. who was to perform to us what the fathers requested of Moses, Exod. 20.19. Deut. 5.25.27. and this he daily affecteth by the power and Ministry of the Gospel, instituted by the authority, and seconded by the power of this our great Prophet, whose transcendent excellency beyond Moses is set forth, Heb. 3.3, 4, 5, 6. which House of God is no other then the Church of God, 1 Tim. 3.15. whereof, as he is the only Lord, so he is also properly the only builder: Christ therefore being both the Lord and builder of his Church must be God as well as man, Mat. 16.18. whence it is that we finde all the Mansions of this great house to be called indifferently the Church of God, and the Churches of Christ, 2 Tim. 2.20. 1 Cor. 11.16. Rom. 16.16.

Indeed there are other Ministerial builders whom Christ imploys in that service, p. 274which he bestowed upon his Church for that end, Eph. 4.11, 12. who receive their power from him, Mat. 28.18. Such was Paul, 1 Cor. 15.10. and 3.9, 10. yet there he acknowledged that they were Gods building, as well as Gods husbandry, so v. 5.7.

Two things therefore we find in our great Prophet that differences him from all the other prophets. 1. That no man knows the Father save the Son, and he to whom the Sonne will reveal him, Mat. 11.27. John 1.18. Being in his Fathers bosome he knows his secrets, and thereby is able to reveale the whole will of his Father to us, whereas all other, even Prophets, and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ, 1 Pet. 1.10, 11. John 16.13, &c. 2. All other Prophets and Apostles can do no more then plant, and water; but God onelyonly gives the encrease; they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit, John 5.25. Eph. 5.14. Psalme 13.3. without whose assistance we are altogether ignorant. For, 1 Cor. 2.14. wherefore Paul concludeth concerning himself, and all his fellow-labourers, that all is of God, 2 Cor. 4.6, 7. Our Mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants; and so must be God as well as man: that he may save to the uttermost all that come to God by him, Heb. 7.25.

Quest. What are we to consider about Christs Kingly Office?

Answ. That he hath a Kingdome, Isa. 9.7. Dan. 7.13, 14. Luke 1.31, &c. He is that new David our King, which God hath raised up to his Israel, Jer. 30.9. Hos. 3.5. Ezek. 34.23. and 37.24. who was in truth both the Sonne of man, and the Sonne of the Highest: that in one respect we may say to him as they did to David, 2 Sam. 5.1. we are thy bone, and flesh; and in the other, sing of him as David did, Psalme 110.1. The Lord said to my Lord, &c. so that the promise made to our first parents, Gen. 3.15. may well stand with Pauls saying, Rom. 16.20. the God of peace shall bruise Satan under our feet. For he came for this end, 1 John 3.8. 1 Tim. 3.16. and still that foundation of God remaines unshaken, Isaiah 43.11. Hos. 13.4. besides me there is no Saviour.

Quest. What are the special branches of this Kingdom of our Lord and Saviour.

Answ. First, the one of grace, whereby that part of the Church is governed Iwhich is here militant.

Secondly, the other of glory, belonging to that part which is triumphant in IIheaven.

Quest. How doth he work upon this on earth?

Answ. As by his Prophetical office he works upon our minde and understanding: so by his Kingly office, he rules our will and affections, casting down imaginations, &c. 1 Cor. 10.5. working in us both to will, and to do, Phil. 2.13. That he sanctifieth us wholly, 1 Thes. 5.23. we are taught likewise to believe, that both he that sanctifieth, and they that are sanctified are all of one, i. e. of one and the same nature, Heb. 2.11. that as their nature was tainted in the first Adam, so it might be restored again in the second Adam: and that as from the one a corrupt, so from the other a pure and undefiled nature might be transmitted to the heirs of salvation.

Quest. How doth Christ exercise his Kingly Office towards the Church triumphant?

Answ. In that the same God that giveth grace, is he also that giveth glory: yet so, that the streams of them must run to us through the golden pipe of our Saviours humanity. For, 1 Cor. 15.21. since by man came death, it was fit that by man p. 276also should come the resurrection of the dead; even by that man who hath said that he will raise us up at the last day, John 6.54. who shall then come to be glorified in his Saints, &c. 2 Thes. 1.10. and shall fashion our vile bodies to his glorious body, Phil. 3. ult.

See Dr. Ushers Incarnation of the Son of God.

Quest. When doth Christ first live in a Christians heart?

Answ. When the heart gives a firme assent to the gracious promises made in Christ for the pardoning of sinnes, and acceptation to the favour of God, and title and interest to life everlasting. For as Christ was conceived in the womb of an humble and beleeving Virgin; so if we will conceive Christ in our hearts, we must be humble to deny our selves in all things, and believing, to go out of our selves to the promises of God in Christ.

Quest. Why must our Saviour be Emanuel, God with man?

IAnsw. First, in regard of the greatnesse of the good which we are to have by him: For,

1. He is to be God and man together to satisfie the wrath of God, to undergo the punishment due to sin, as our Surety: He must give us title to heaven, and bring us thither, which none can do but God.

2. He must know our hearts, wants, griefs, infirmities, and must be every where to relieve us: and none can do this but God.

Secondly, in regard of the evils which we are to be freed from: He is to IIdefend us in the midst of our enemies; and who is above the Devil, and sin, and the wrath of God, and all the oppositions which stand between us and heaven, but God?

He must be man: For man had sinned, and man must suffer for sinne, and without blood there is no remission: and then that he might be a merciful Saviour, there must be a sutablenesse in the nature that there may be a sympathy.

Quest. Why must this God and man be one person?

Answ. Because if each nature were a distinct person, then there would be two Christs, and so the actions of the one, could not be attributed to the other.

Quest. How doth Christ make us friends with God?

IAnsw. First, by satisfaction, taking away the wrath of God.

IISecondly, by the Spirit: for God sends his Spirit into our hearts, to fit us for friendship and communion with him when we have something of God in us.

Quest. How shall I know that this Emanuel is God with me?

Answ. If by the same spirit of his that sanctified his humane nature, he works in me desires to be nearer, and nearer to him, to be liker to him. If I am on his side: If I be near him in my affections, desires, and understanding. If I finde an inward desire to be more with him, and like to him: If outwardly in the place where I live, I side with him, and take part with his cause, its a sign I have an interest in him.

Quest. What benefits accrue to us by Gods taking our nature upon him?

IAnsw. First, he hath hereby dignified, and raised our natures above the Angels: Oh, what a mercy is this that the great God of heaven and earth, should take dust into the unity of his person, and marry such a poor nature as ours is?

IISecondly, for the great God of heauen and earth, before whom the Angels cover their faces, the mountains tremble, and the earth quakes, to take our flesh to save sinful man, to free him from such misery, and enemies, and then to advance him to so great happinesse, this indeed is admirable.

p. 277Thirdly, hereby we are made one with God; shall God then be God with IIIus in our nature in heaven, and shall we defile our natures that God hath so dignified? shall we live like beasts whom God hath raised above Angels? &c.

Fourthly, as he hath thus advanced our natures, so he hath put all the riches of IVgrace into our nature in Christ, and this for our good.

Fifthly, our nature being ingraffed into the God-head, therefore what was done Vin our nature, was of wonderful extention, force, and dignity, which answers all objections. As,

1. Object. How could the death of one man satisfie for many millions?

Answ. Because it was the death of Christ, whose humane nature was graffed into the second person in the Trinity, and being but one person, what the humane nature did or suffered, God did it.

Quest. But how doth friendship between God and us arise from hence?

Answ. First, because sinne which caused the division, is hereby taken away: Iand sinne being taken away, God is mercy it selfe, and mercy will have a current.

Secondly, Christ is a fit person to knit God and us together, because our nature IIis pure in Christ, and therefore in Christ, God loves us.

Thirdly, Christ being our head of influence, conveyeth the same spirit that is IIIin him, to all his members, and by that Spirit, by little and little, purges his Church and makes her fit for communion with himself, making us partakers of the Divine nature.

Quest. How shall we know that we have any ground of comfort in this Emanuel?

Answ. We may know that we have benefit by the first coming of Emanuel, Iif we have a serious desire of his second coming, and to be with him where he is. If as he came to us in love, we desire to be with him in his Ordinances as much as may be, and in humble resignation at the houre of death, desiring to be dissolved, and to be with Christ, praying, Come Lord Jesus, Revel. 22.20.

Secondly, whereas he took our nature upon him, that he might take our persons to make up mystical Christ, he married our nature to marry our persons, IIthis is a ground of comfort that our persons shall be near Christ as well as our nature. For as Christ hath two natures in one person, so many persons make up one mystical Christ; the wife is not nearer the husband, the members are not nearer the head, the building is not nearer the foundation, then Christ and his Church are near one another: which affords comfort in that,

1. As he sanctified his naturall body by the Holy Ghost, so he will sanctifie us by the same Spirit, there being the same Spirit in the Head and members.

2. As he loves his natural body▪ so as never to lay it aside to eternity, so he loves his mystical body in some sort more; for he gave his natural body to death for his mystical body; therefore he will never lay aside his Church, nor any member of it.

3. As he rose to glory in his natural body and ascended to heaven: so he will raise his mystical body that it shall ascend as he ascended.

Doctor Sibs his Emanuel.

4. Christ being in heaven, and having all authority put into his hands, Psal. 2.9, 10. he will not suffer any member of his body to suffer more then is fit.

Object. If all the power that Christ hath be given him, as it is, John 17.2. then he is Deus constitutus, Deus creatus, datus, not Deus natus: made, and created God, how then can he be of the same nature with God, who hath all he hath given him in time?

p. 278IAnsw. First, If Christ speaks there of his Divine Nature, then, though not as God, yet as the second Person, he is of the Father, and so not in time, but from all eternity he had all those divine properties communicated to him: for he is therefore called the Son, because begotten of the Father.

IISecondly, if the Text speak not of this Nature, but the Office, or reward rather of his Mediatorship, then that Power, and glory which is here said to be given him, may well be understood of that Mediatory power, and honour which God vouchsafed to him: and though by reason of the personal union, all honour, and glory was due to him, yet God had so ordered it, that he should not have the manifestation of it till he had suffered, and run through the whole course of his active and passive obedience. In Scripture language, aliquid dicitur fieri, quando incipit patefieri, a thing is said to be done, when it manifesteth it self, as Act. 13.33. This day have I begotten thee, speaking of Christs resurrection, because he was then truly manifested to be the Son of God.

Quest. Wherein consists the power of Christ?

IAnsw. First, In that its universal, in Heaven, Earth, and Hell, Phil. 2. 10, 11.

IISecondly, That though he hath all power, yet the administration of it is by his Spirit, which therefore is called the Spirit of Christ. Hence Joh. 15.26.

IIIThirdly, That this power of Christ extends not only to the bodies, and externals of men, but it reacheth to their hearts and consciences also. By it their mindes are enlightened, their hearts changed, their lusts subdued, and they are made new creatures: whence Christ saith, He is the way, the truth, and the life, Joh. 14.6.

IVFourthly, As its the heart of man that this power of Christ reacheth to, so the main, and chief effects of this power are spiritual, and such as tend to salvation: as to give Faith, and Repentance to men, Joh. 12.32. To save that which was lost, to dissolve the works of the Divel, &c.

VFifthly, This power of Christ must needs be infinite, if we consider the ends for which it was given him: For its to gather and save a people out of the world, to justifie their persons, to sanctifie their natures, and to judge all men at the last day: But he cannot judge all mens lives, yea, and their secret sins without infinite knowledge, and though Christs humane Nature be not capable of infinity, and omnisciency, yet the person that is the Judge must be so qualified.

VISixthly, His power is arbitrary in the use of it, He opens own mans heart, and leaves another shut: He cures one blind eye, and leaves another in darkness, Matt. 11.27.

Quest. What are the remarkable particulars wherein Christs dominion over all flesh, especially the Church, doth appear?

IAnsw. First, in appointing a Ministery for the conversion and saving mens souls, Matt. 28.18, 19. Ephes. 4.11.

IISecondly, In blessing, and giving success to his Ministery, 1 Cor. 3.6, 7.

IIIThirdly, In convincing and inlightning mens understandings, so far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ.

IVFourthly, in that he is the Author and Fountain of all the grace that the godly have, Joh. 1.16. In Christ there is plenitude fontis, the fulness of a Fountain. In Angels, and Adam, only plenitude vasis, the fulness of a vessel. Now this fulness of Christ is for communication, and our participation of it, Joh. 15.3. hence 1 Tim. 6. 15. He is King of Kings, &c.

VFifthly, He not only gives grace, but is able to bestow all the glory, and happiness which the Scriptures promise. Now the reward, or fruit of grace, is either the p. 279niward peace, and joy of heart here, or eternal happiness hereafter, both which are in Christs power, and munificence, Isa. 9.6. He is called the Prince of peace, and our peace, Ephes. 2.14. and Heb. 5, 9. the authour of eternal salvation.

Sixthly, In that he can forgive, and pardon sin, which is only in Gods power, VIMar. 2.7. For, nemo potest remittere de jure alieno.

Seventhly, In giving Laws, and prescribing duties to all according to which they VIIshould live, therefore he calls them his Commandments. Is stiled a King, and a Kingdom is attributed to him.

Eightly, In inabling, and strenthening his children in all their afflictions, so VIIIthat they do not only bear them, but triumph therein with joy unspeakable, and full of glory, hence Phil. 4.13. 2 Cor. 12.5.

Ninthly, In that he is appointed to judge the whole world: where two things IXdo manifest his exceeding great power.

1. The immediate preparation to it: For Christ by his power shall raise up all out of their graves, 1 Cor. 15.22. the godly shall rise, because they are members, and he their Head, and the godly shall be raised by him as a Judge.

2. His solemn coming to judgement with Power and Majesty, 2 Thes. 1.7, 8.

Tenthly, By over-ruling, conquering, and subduing his enemies, Christ though in heaven, yet hath his enemies, even all that are enemies to his Church and Xchildren, Acts 9.4. they oppose Christ, who oppose his Members. If you hurt the feet, the head in heaven feels it: but Christ will reign in despite of all his enemies, Psal. 2.2. Hence Rev. 2.27. Christ rules the Nations with a rod of iron, &c.

Object. But why then is the power of the Turk and Pope still lifted up against him?

Answ. The Apostle tells us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him: he hath a Kingdom, and power; but as yet he is only Rex pugnans, & vincens, then he will be Rex triumphans. He will put down all power, and principalities, there will be nothing but Christs power.

Quest. Why is Christ so frequently in Scripture called a head?

Answ. First, In regard of his eminency, and dignity: For he is exalted above Ievery name, i. e. any thing that hath the greatest fame, and dignity either in this world, or that to come, hence Col. 1.18. that he might have the preheminence in all things.

Secondly, In regard of his spiritual influence, and powerful communication of IIhis grace, and strength to those that are his members, Col. 2.19. As the Head is the Fountain of all life, and motion, and from it every member hath its proper nourishment, so it is with the Church of God.

Thirdly, This relation of a head implieth a neer union and conjunction, IIIand such there is between Christ, and the godly which must needs also prove the perseverance of the godly, for Christ will not loose any one of his members.

Fourthly, In respect of Government and direction; He is the King of Saints, IVand the King of Nations: he hath a rod of iron to bruise his enemies; only this Government, though it be in the world, yet it is not in a worldly manner: the best, and choisest part of it is, in preparing and setting those whom the Father hath given him, to eternal life.

Quest. Is all mankind given by God the Father to Christ, to be redeemed by him?

Answ. Though Christ hath a sufficiency, and fulness in him to obtain salvation for all, yet some only are given to him intentionally by Gods decree to be their actual Saviour, and Mediatour, Joh. 17.2. For if all were given to him, then all must be saved, Joh. 10.28, 29. and 6.37, 39.

p. 280Object. But Joh. 17.12. its said, of those that thou gavest me, there is none lost but the son of perdition, therefore some may be lost?

Answ. The Apostles are said to be given to Christ in a two fold respect: 1. Of Sanctification, and Glorification, and so Judas was not. 2. In respect of their Office, and Calling, as Joh. 6.10. So then there is a two fold giving of some to Christ, the one of justification to eternal life, the other of Office, and service: and that this is meant here is plain, because he is called the son of perdition.

Quest. Whether did Christ fully finish the work that the Father gave him to doe?

Answ. Yea he did fully, and perfectly finish it, Joh. 17.4. concerning which, observe these particulars.

1. Christ might have come into the world as a glorious Lord and Law-giver, only to rule and give Laws: but coming as a Mediatour, and surety, it behoved him to be under a Law, and to discharge that work he undertook, and this appears, because he was not necessitated to be incarnate, but it was wholly at his own good pleasure, Phil. 2.7, 8.

2. There was an holy and admirable agreement between God the Father and the Son, to be a Mediatour for those which his Father had given him. For though the Covenant of Grace be made with believers, yet there was a previous and an Antecedent Covenant made between the Father and the Son to be a Mediatour, which argreement was, that if Christ would lay down his life for such, then the Father would give them to him as his seed, and glorifie them, and also reward him with all honour, and glory, hence Isa. 53.11.

3. From this Covenant and agreement it is, that Christs work is truly and properly obedience, and such and obedience as hath a reward annexed to it: and Joh. 10.8. Christ calls it the commandment which he had received from his Father, hence also, Rom. 5.19.

4. That it was not meerly obedience, but a meriting obedience: there was an intrinsecal worth, and excellency in Christs obedience answering to our salvation: Hence, though we have justification, and salvation of meere grace, yet in respect of Christ, it was of justice, and debt, so that in Christ the Covenant of Works was fulfilled, though in us the Covenant of Grace.

5. This work Christ was to do, was in its self very heavy, and grievous, though his readiness made it easie. For to obey the Law of God, and to suffer all the wrath that was due for our sins, was a bitter cup to drink off, hence Matth. 26.39.

6. This work Christ finished and compleated.

Quest. In what particulars did his finishing this work consist?

IAnsw. First, in that he did it wholly, and universally, there was not one tittle of the Law which he did not fulfill.

IISecondly, He finished it universally for parts, and not only so, but fully for degrees: He did not only love God, but loved him as much as the Law requires: All that he did was so fully done, that there wanted not the least degree of grace in any duty.

IIIThirdly, Because he had not only an objective perfection in parts, and degrees: but also a subjective perfection: all within him was throughly, and perfectly holy: So that as we are originally, and actually polluted, he was originally and actually holy, so that the Law had no fault to finde with him, Luk. 1.35. Heb. 7.26. and 4.15.

IVFourthly, He finished it in respect of duration, the Law requiring continuance, though there were perfection of parts and degrees, and subjective perfection also, yet, Cursed is he that continues not therein, Gal. 3.10.

p. 281Fifthly, He so finished it, that he left nothing to be done, either by Angels, or Vmen, in that way, and kind as he did it.

Object. Then what needs diligence, and zeal in the wayes of God: Sin, or not sin, all is one, Christ hath done all, &c?

Answ. Our duties are not required to that end which Christs was, but yet they are necessarily commanded for other ends, because God hath commanded them as the way to walk in, if we will be saved: as also to glorifie God, and to restifie our thankfulness and love to him, yea, there is an inseparable connexion btween a man interessed in Christ, and a holy life, as there is in the fire with heat and light.

Quest. What are the properties of the work which Christ finished?

Answ. Fir…, it was a work of infinite value, because he was God as well as Iman.

Secondly, Mediatory, all that he did, and suffered tended to a propitiation, IIand reconciliation with God, so that as the nature of them was infinite, so the end of them was pretious and admirable.

Thirdly, It was not only his work, but our work: He did them not for his IIIown sake, but for ours.

Fourthly, It was of necessity, and that 1. From the Justice of God, which being IVinfinite, could not be satisfied, but by that which is of infinite value. 2. From the holinesse of the Law, that admits of no work but what is perfect, pure, and holy. 3. From our own impotency, which proclaims the necessity of Christs perfection: For take us as we are in our selves, and so we are nothing but sin and a curse: instead of doing Gods work wee doe the Divels, and take us as regenerate, and then, though we be partakers of Gods Grace, yet the remnants of corruption within us doe staine, and infect all we doe.

Fifthly. Here is the glorious visibility of Christs perfect working in his VResurrection, Ascention, and now sitting at Gods right hand in glory, which could not have been, had not Christ perfected his work.

Quest. What are wee further bound to believe concerning Christ?

Answ. First, That whatsoever Christ had, or was, was not for himself, but for us: His fulness for our emptiness: His attonement for our sins: as the full Ibreasts are for suck to the child: the vertue of the head for the members of the body: the fulnesse of the Fountaine for the streams, Isa. 9.…. 1 Cor. 1.30.

Quest. In what particulars will this appear?

Answ. First, His Incarnation was for us, not for Angels, nor for any other Iend. If there had been but one man of all mankind to be saved, Christ would have dyed, as Paul said, Gal. 2.20. who gave himself for me. It was not the multitude of Believers which made Christ to become man: for comparatively there are but a small remnant, but it was because such are given to him as Mediatour, and so he would be faithfull for one, as well as for many.

Secondly, All that Christ did was not for himself, but for us: All his miracles, IIJoh. 11.15. His miracles tending to the confirmation of their faith. So was his obedience to the Law, and fulfilling the righteousnesse thereof, for our sakes.

Thirdly, His sufferings, and rendring himself an Attonement, and Sacrifice IIIon the Cross was for us, Isa. 53.5. He died for us, gave himself for us, &c, Heb. 12.24. Abels blood cried for vengeance, but Christs for mercy.

Fourthly, The fruits and benefits of his mediation redound to us: Justification, IVpardon of sin, sanctification, victory over lusts, assurance of Gods favour, all these come by Christ, but to those only for whom he was appointed a Saviour.

p. 282IISecondly, that all this was of God the Father. Its his will and gracious appointment that Christ should do all these things for his, Col. 1.14.

IIIThirdly, its the duty of all Gods children to know and believe this fulnesse of Christ for them, and to look upon Christ, and all his benefits as for them.

Quest. Why is it their dutie to do so?

IAnsw. First, because otherwise Christ would be in vaine, and not of that use that God hath appointed him for: the fountaine runs in vaine, if none will drink of it.

IISecondly, because in, and through him, God doth magnifie his glory: his attributes of grace, mercy, and unspeakable bounty: so that if we do not thus receive Christ, we deprive God of all his intended glory.

IIIThirdly, because of the insufficiency of all other things to satisfie the troubled, and broken heart, which may make us to flie to this, and to say, Whither shall we go? thou hast the words of eternal life.

IVFou…thly, our necessity may enforce us to it: Consider, when our own hearts disquiet us: when the perfect Law troubles us: and when the Devil accuses us, we should then flie to Christ which will answer all.

Quest. Whether did not Christ die for all men?

Answ. Christs Mediatory prayer, John 17. and Death, is not for all the world, but onelyonly for some certaine persons who are given by the Father to him.

Quest. How can this be made out, and proved?

IAnsw. First, Consider that there is a necessary connexion between Christs prayer or intercession, and his death: they are of equal latitude; whom he prayed for, he died for, and whom he died for, he prayed for: So, Rom. 8.34. and this must needs be so, because Christs prayer is one part of his Priestly office, and the oblation of himself a sacrifice for sin was the other.

IISecondly, though Christ in his prayer, and death had special love, and regard to some of mankinde, and not to all, yet there is no man that is damned that can lay the blame any where but upon himself: So, Hos. 13.9. Death and hell are the wages of sin.

IIIThirdly, we must distinguish of the sufficiency, and worth of Christs death in it self, and the effectual application of it: Christs death is of value enough to redeeme ten thousand worlds, because its the obedience to death of that person who is God as well as man, and by reason of his Deity there is such a merit, and satisfaction upon his death, that the sins of all men, and devils are not able to counterpoise it: But Christs intention, and purpose was to lay down his life only for his sheep, John 10.11.

IVFourthly, Christs special and particular love to some rather then to others is no ground of despaire. For if a man will act according to reason, his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death, which yet (as themselves confesse) none may be actually saved for all that. Is it not more desirable to have such a special love, whereby we are sure some will be saved, then such a generall one by which no man may receive salvation at all?

VFifthly, in this, as in all other points of Religion, we must not go according to our carnal affections and desires, but the direction and revelation that is in the Scriptures: For the way of salvation wholly depending upon Gods will, we cannot judge of it, but so far as he discovers his will therein; but God doth not discover any such thing to us in Scripture, as universal redemption: therefore we should not hold it.

VISixthly, yet it cannot be denied but that the Scripture, when it mentions the subject for whom Christ died speaks indefinitely of all. As all died in Adam, so all p. 283shall be made alive in Christ, 1 Cor. 15.22. He takes away the sinnes of the world, 1 John 2.2. He is a propitiation, not for our sins only, but of the whole world: Yet all these must be taken indefinitely, not universally, that he died for all sorts of persons in all Nations, not for each particular person, as will appeare by these reasons.

1. The Scripture doth expresly limit Gods love, and Christs death to some onelyonly, John 10.15. for his sheep, Rom. 8.33, &c. So, John 17. Now these can never be reconciled to the other Texts, but by this distinction.

2. The Scriptures which speak of this universality, speak of the actual benefit and fruit of his death. Now its granted by all, that none do actually partake of Christs benefits but the godly. So then if the whole world, 1 John 2.2. should extend to all mankinde, then all should be actually pardoned and saved.

3. Experience shews that such phrases must necessarily be so limited: For if Christ died for all men intentionally: How is it that under the Law, excepting a few proselytes, the offer of grace was onelyonly to some few, and though it be enlarged under the Gospel, yet there are many Nations, and persons to whom Christ and his benefits have never been offered; and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death.

Quest. Why then doth the Scripture speak so universally about Christ death?

Answ. Not to lead us into an errour contrary to other Scriptures, but for these reasons.

1. To shew that this great benefit purchased by Christ, was designed for man, and not for the Apostate Angels, Heb. 2.17.

2. It might be in opposition to the Jewes: For a long time the means of salvation were onelyonly amongst them, as John 4.22. therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane, Acts 10.15. Seeing therefore that formerly to the Jewes only were committed the Oracles of God: now that by Christs coming the partition wall was broken down, and the means of salvation is not inclosed in one Country more then in another, it may very well be called the whole world that Christ died for; for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile: Hence is that precept, Mark 16.15. Preach the Gospel to every creature: So Rom. 11.15. The casting away of the Jews is the reconciling of the world: where the world is opposed to the Nation of the Jews.

3. It was to abate and confound the pride of the Jews, who because the Messias was to come of them, were apt to be puffed up with this priviledge, and to envy and murmur that the Gentiles should be made partakers of this grace: which Christ represents under the elder brothers murmuring at the entertainment of the younger, Luk. 15.30.

4. It might be, because when Christ came into the world, few of the Jews were converted in comparison of the Gentiles, Rom. 11.8, &c. and those branches were broken off, that new ones might be grassed in: therefore it may we…l be said, that Christ died for all, and that he was a propitiation for the sinnes of the whole world, because that all Nations did now come in and worship Christ, whereas few of the Jews received him.

5. It was, because now no Nations or particular persons were excluded: For though there be an election of some only, and Christ in his death had a special love to those only whom the Father had given him: yet because, who these individual persons are, is not manifested by God, therefore the outward propounding of it is universal, not excluding any: Thus all the invitations and commands are universal, as Mat. 11.28.

p. 2846. It may be, because though the greater part of the world perisheth, and many are called, but few chosen, Matth. 22.14. Yet if we judge of those for whom Christ died, absolutely in themselves, they are a great number: So that as there is a world of those that perish, so there is a world of those that shall be saved.

7. It doth use such expressions, as in this, so in other things also, when yet all acknowledge that there is a necessity of restraining it: as speaking of Christ, its said, All fl…sh shall see the salvation of God, Luke 3.6. and Act. 2.17. I will poure out my Spirit upon all flesh, &c. whereas some onelyonly had those extraordinary gifts: So that famous promise, that all Nations of the earth should be blest in Abraham; whereas, Gal. 3.9. it's restrained to the spiritual seed of Abraham.

Quest. Do reprobates receive any benefit by Christs death?

Answ. In some respects it had been better for them if there had not been a Christ, because when they wilfully refuse him, it aggravates their sin and condemnation, John 3.19. and 15.22. yet several mercies do redound even to reprobates by Christs death. As,

1. There is no man that lives under the means of grace, but he may hereby be encouraged to repent, and to believe for his salvation; whereas the Apostate Angels are left without hope.

2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all, as within the spheare of Christs death; So the Apostle writing to Churches, wherein many were corrupt both for doctrine and manners, yet calls them a Church, Saints, Beleevers, not excluding any from the benefit of Christ: So therefore may Ministers do in their preaching; yet they must not propound Christ as a Saviour to them in the first place, but must do as Paul when he preached to Foelix, Act. 24.25. laying open the wrath of God to him for his sins, so that he trembled: So must they humble them by the Law, before they preach the Gospel.

3. Reprobates have this advantage by Christ, that they enjoy all the mercies they have: For all being forfeited by Adams sin, by Christ (who is the heire of all things) they come lawfully to enjoy the mercies they have: For its Christ that beareth up the world: Indeed they have not a sanctified use of what they enjoy; for to the impure all things are impure, Tit. 1.15. but otherwise they have a lawfull right before God and man to what they enjoy, Psal. 115.8.

4. Its by Christs death that many wicked men are partakers of the common gifts of Gods Spirit: Its the Spirit of Christ that gives several gifts to men, 1 Cor. 14. Christ is the vine, and so not only grapes, but even leaves come from his sap and juice.

5. Christ by his death is made Lord of the whole world, and hath conquered all the inhabitants that are therein: so that they are Christs as a Lord, who hath bought them by his death, 2 Pet. 2.1. they denied the Lord that bought them. Wicked men are bought by him to be his Vassals and servants, and he may dispose of them as he pleases for his Churches good.

Quest. How may it be proved that Christ gave himselfe onelyonly a ransome for some?

IAnsw. First, because we are said to be elected in Christ our Head: For though election be originally from the meer will of God, yet we are chosen in Christ as the Mediatour: If then election be only of some, as is proved, Rom. 9. then Christ died onelyonly for some: For Christ is but the medium, whereby election doth bring about all the effects thereof. Seeing therefore election is onelyonly of some, and that is in Christ as the medium, Christ also must be onelyonly for those that are elected.

p. 285Secondly, whom Christ as Mediator would not pray for, those he would IInot die for, but he prayed not for the world, John 17.9. shall he give his blood, and will he not voutsafe a prayer, his intercession? and oblation go together.

Thirdly, for whom Christ died, he died not only for their salvation, but that they IIImight have grace to fit them for it, Tit. 2.15. but the wicked have not faith and repentance given them. Therefore

Fourthly, there cannot be a greater love then Christ to die for one, and if IVGod hath delivered up Christ for us; how shall he not with him freely give us all things, Rom. 8.32. therefore to say that Christ died for all, and yet will not save all, is to grant the greater, and deny the lesse.

Quest. How then shall we know who they are that have an interest in Christs death?

Answ. First, such as are dead to sin. Christs death, and sins death go together, IRom. 6.10, 11. Gal. 5.24. If Christ be crucified for thee, the lusts of sin are crucified in thee.

Secondly, such are not onelyonly dead to sin, but to the world also: So Paul, IIGal. 6.14. Col, 3.2, 3. so then not only grosse sinnes exclude from a propriety in Christs death, but also an inordinate frame of heart to these lawful things below. Indeed if this inordinate affection be a burden, and grief to thee, they hurt not: non sensus, sed consensus nocet.

Thirdly, such make the death of Christ a pattern of all patience, and humble IIIresignation, 1 Peter 2.21, 24. for Christs death is not onelyonly efficacious, and meritorious, but exemplary. Christ learnd obedience by his sufferings, Heb. 5.6. when he was reviled, he reviled not again, &c. so should it be with us.

Fourthly, such look upon the bitternesse, and uglinesse of sinne, as being so IVfoule, that nothing but the blood of Christ could wash it away: the very thoughts of Christs death, makes them cry out of the cursed, and filthy nature of sinne.

Fifthly, such are infinitely affected with the love of God, and Christ in this Vhis death: So 2 Corinth. 5.14. considering from what a dying, damning state Christs death freed them, it works in them unspeakable affections, and enlargments towards God and Christ.

Sixthly, Such will resigne up to Christ all that they have, and now live no VIlonger to themselves, or to worldly motions, but unto Christ, Rom. 6.10, 11. 1 Pet. 2.24. 1 Cor. 6.20. they look upon their bodies, estate, health, parts, &c. not as their own, but resign up all to Christ.

Quest. What are the priviledges which come by Christs death to such … have interest therein.

Answ. First, such as can plead Christs death, can also plead his resurrection, Iintercession, and whatsoever glorious actions are done by him for his people, Rom. 8.34.

Secondly, such have a propriety in all the benefits of his mediatourship, IIjustification, sanctification, and glorification, Rom. 8.33, 34. Heb. 10.14.

Thirdly, such shall have no other good thing either in heaven or earth denied IIIto them, Rom. 8.32. He that hath Christ, hath enough, and if thou wantest any thing, its not because God doth not love thee, or because his merciful thoughts are not towards thee; but because many good things are not absolutely good in themselves, and so not wholly necessary for thee.

Fourthly, such may from this special love to them rather then to others, have IVan assured perswasion of their perseverance in grace, till they attain to glory: For Christ will not lose any of those for whom he suffered such bitter things, Rom. 8.35.

p. 286VFifthly, such can rejoyce in all tribulations, and especially are above the fear of death. Christs death having taken away sinne, which is the sting of it, 1 Cor. 15.55, &c.

Quest. What are the benefits we have by Christs ascension, and exaltation?

IAnsw. First, hereby his holy Spirit is given more plentifully, and abundantly: implied, John 7.39. So John 16.17. If I depart I will send the comforter, &c.

IISecondly, hereby we are enabled with all holy and heavenly gifts, either in a sanctifying, or ministerial way; So, Eph. 4.8. Christ when he ascended gave gifts to men: that we have a Ministry and Ordinances with the spiritual effect thereof, its wholly from this? Yea, John 14.12. all miraculous gifts descend from this: Yea, our Faith, Repentance, love to God, and delight in holy things is because of this truth.

IIIThirdly, hereby he prepares a place for his children, John 14.3. He is gone to heaven to see that Thrones of glory be provided for his people.

IVFourthly, Christ is gone to heaven to be our Advocate, and to plead our cause, 1 John 2.1. H…b. 7.25. In his greatest glory he forgets not his children, as Pharaohs Butler did Joseph: Yea, when we cannot minde our selves, Christ is commending our estate to the Father, and pleading our cause when any accusation is brought against us.

VFifthly, though Christ be gone to the Father, yet he is not departed from us for ever, but will come again and take us to himself, Joh. 14.3. which is the utmost happinesse that a beleever can desire.

Quest. Who is the great Lord Keeper of the Saints?

Answ. Jesus Christ, John 17.12.

Quest. What is implied herein?

IAnsw. First, It implies our insufficiency to keep our selves.

IISecondly, the precious esteem and account that God hath of them: they are his treasure, his Jewels, Mal. 3.17. A peculiar people, and his heart is upon them.

IIIThirdly, it implies a more peculiar care of them, then of all the world besides: for they are said to be given to Christ out of the world, that he may keep them. Indeed God is a preserver of all, Job 7.20. Psal. 36.6. but he hath a gracious presence with his children, which is not from his infinitenesse, and necessity, but from his meere love, 2 Chron. 16.9. Isaiah 31.5.

IVFourthly, it implies the great safety of Gods people, who have a fourfold cord that holds them, that cannot be broken.

1. Christs power which is omnipotent, John 10.29.30. Their life is hid with Christ in God, Collos. 3.2. and they have a Crown laid up in Heaven.

2. His fidelity and immutability: He is the Amen, the Alpha, and Omega; the same yesterday, to day, and for ever, Heb. 13.8.

3. His love, and compassion, which quickens both power, and fidelity, and sets all on work; when we were enemies he died for us, Rom. 5.10. How much more, being reconciled, will he care for us, which is far lesse then to die.

4. His Wisdome: All treasures of wisdome being hid in him, Isaiah 9.6. He is called the Counsellour: now all these must needs make the godly safe.

VFifthly, it implies a strong tie, and obligation upon Christ to keep them: For they are given him as sheep to the Shepherd: And he by one oblation hath at once for ever perfected the godly, Heb. 10.14.

p. 287Quest. What doth the phrase imply, where Christ is said to be sent into the world, Joh. 17.18.

Ans. First, That though the three Persons in the Trinity are equal in nature, and Idignity, yet the Scripture represents to us an order in their operations to us ward, especially in the work of our redemption, so the Father is said to send, Joh. 17.2. Gal. 4.4.1 Joh. 4.9. The Son is said to be sent, to be the person that shall procure our redemption, the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us, Joh. 14.16. and 16.7.

Secondly, This sending of Christ doth not relate to him as the second person II(for so he is not sent, but begotten) but as he is Mediatour, as God and man, and denotes his Incarnation, with the discharge of all those duties which thereby he undertook.

Thirdly, It signifies the authoritative mission, and calling him to that work, IIIHeb. 5.5. and 7.21.

Fourthly, That the Father did not only call him to this wonderfull imployment, IVbut qualified, and fitted him with all abilities for that work, powering out his Spirit upon his humane nature without measure, Psal. 45.7. Joh. 6.27. Col. 1.19.

Fifthly, That the Fountain from which our salvation doth arise, is the meere Vgood will and pleasure of the Father. So that though our justification, sanctification, and glorification be attributed to the merits of Christ, & its for his sake, that we enjoy them, yet the sending of Christ into the world, and giving him to become our Mediatour, is wholly from the absolute good pleasure of God.

Sixthly, That he is under an Office, and obligation of trust, and faithfulnesse: therefore VIhe often calls it the command he had from the Father, implying that if he did not accomplish all for which he was sent, he should be guilty of unfaithfulness, and disobedience.

Seventhly, Yet we are not to think that this is done against Christs will, as if VIIhis Father did compell him to this work: No, he professeth the contrary, Psal. 40.8.

Eighthly, We may consider of a two fold Office that Christ was sent to, which VIIIyet cannot be well distinguished, because one is contained in the other.

1. There is the Office of a Mediatour, whereby he was sent to save his people from their sinnes, which is the sending most spoken of in Scripture.

2. There is a sending as a Prophet to teach, and guide his Church: So Joh. 17.18. and he doth not teach only externally, but internally by giving a seeing eye and understanding heart.

Quest. What necessity was there of Christ to be thus sent?

Answ. First, Had not the Father thus sent Christ into the world, there had Ibeen no difference between the damned Angels and fallen man.

Secondly, Herein the grace, mercy, and goodness of God appears, in that IIit was his only begotten Son that he sent, the greatest gift that he could give.

Thirdly, Christ mission is the original, and root of all the Churches mission IIIthat is: As the Father hath sent me, so I send you, Joh. 20.21. For Christ being sent, is thereby made the head of his Church, as Church power is seated in him as the original, and therefore all the missions of Church Officers now is reduced to this as the Fountain of all, therefore they are called the Ministers of Christ, the Ambassadors of Christ, they administer all in his name, and every thing is done by his authority, Matth. 28.18, &c.

Fourthly, Take notice of the compleatness, and perfection of this mission, p. 288IVHeb. 1.1. that since Christs mission we are not now to expect any other extraordinary missions, Christ came as the fulness of all.

VFifthly, Consider the seasonableness of the time wherein he was sent, Gal. 4.4. called the fulness of time, when the Church of the Jews was become like a wildernesse, when all the former Prophets were forgotten, when there was an universal blackness upon the Church, then Christ came.

VISixthly, Consider the manner of his sending, viz. in a humble, low, and contemptible way in the eyes of the world: so that none tooke him to be the Messias.

Quest. What are we to consider about Christs Priestly Office?

Answ. First, That it did consist in offering up himself a Sacrifice: every IPriest was to expiate sin by sacrifices: now because God would have burnt offerrings no longer, neither could the blood of Rams, &c. purge away sin, therefore Christ came to make an attonement: so that now we have reconciliation with God, upon a two fold ground: 1. His mercy; 2. His justice. Is his mercy to send Christ into the World, yet that Christ must satisfie by his death, its his justice.

IISecondly, Herein Christs Priestly Office exceeded those under the Law: they being only Typicall, did outwardly cleanse, but Christs blood cleanseth us from sin, and purifieth our persons and consciences.

IIIThirdly, This Priestly Office of Christ is not only in the oblation of his body, but also in his prayers for us. For so did the Priests under the Law: and Christs prayers for us are of two sorts. 1. Whilst he was on earth he prayed for us, Joh. 17. 2. Now he is in heaven he intercedes for us: His prayers on earth were attended with great cries, and groans, and debasing of himself: but this in Heaven is nothing but the presentation of his will, that what he had prayed for, and obtained for his people▪ should be applyed to them.

IVFourthly, consider the adjuncts of his Priestly Office: He is a Priest after the order of Melchizedech, Psal. 110.4. Heb. 7.17. which doth imply.

1. The conjoyning of the Kingly power to the Priesthood, which was forbidden by the Lord: King Uzziah was smitten for medling with the Priests Office. Had Christ only sanctified himself to be a Priest for us, without this Kingly Office, we should still be under the power of our lusts, and should have wanted a Spiritual Prince of glory, against that Prince of darkness.

2. It implies the spirituality of his Priesthood: For Melchizedek, though a Priest, yet he brought only bread and wine to Abraham to refresh him so: Christ after that bodily oblation of himself, hath now appointed his children no other but spiritual sacrifices.

3. There is implyed the perpetuity of it: there is no abolition, or translation of this Office to any other.

4. This Priestly Office was confirmed by an oath, Heb. 7.21, Every word of God is as sure as his oath, but this was done to establish our faith: for its the hardest thing in the world for a soul troubled with sin, to believe that Christ hath made such an attonement, and purchased reconciliation: therefore God did not only promise, but swore it.

Quest. What are we further to consider about the Priesthood of Christ?

IAnsw. First, That Christ is not only the Priest, but the Sacrifice it self: He offered up himself in the bloody and ignominious death of the Cross for our sakes.

IISecondly, That he is not only Priest and Sacrifice, but Altar also. Priest he was in both his Natures as God and Man: Sacrifice he was in his humane nature, because that only could suffer: and Altar he was in respect of his Divine nature, because by that he was sanctified.

IIIThirdly, In a Sacrifice it was necessary that there be some kind of destruction p. 289or anihilation of the thing to the honour and glory of God: so Christ suffered both in soul and body, in those exquisite torments which were upon him; he was wounded all over for our transgressions.

Fourthly, that Christ offered up his body as a sacrifice to God: For its unlawful IVto offer sacrifices to any but to God, because hereby is represented Gods supream Dominion and Majesty, which is signified by the destruction of the thing offered. Now though Christ did not cease to be God, yet by his death there was a separation of soul and body, though not of the Divine nature from either. It was then unto God that he offered up himself.

Fifthly, this sacrifice was by way of expiation, and propitiation to attone, and Vpacifie the justice of God, which otherwise would have been a consuming fire to all man-kinde, as it was to the Apostate Angels.

Sixthly, the holy and …ust nature of God against sin is such, that there was VIa necessity of Christs sacrificing himself upon the crosse for us.

Quest. What are the properties of Christs sacrifice?

Answ. First, it had infinite worth in it: So that if God had so ordained, it would have procured reconciliation for all the sinnes of all mankinde, and Ithat because the person offering was God, as well as man: Hence, Rom. 8.33, 34.

2. Its of infinite worth in respect of the gracious readinesse, and willingnesse of him that did offer it.

3. It had infinite worth in respect of the thing offered, which was no lesse then the precious body and blood of Christ himself.

Secondly, though Christ offered up himself a sacrifice, yet the appplication of IIit must be in such a way as God hath appointed, which is not done till it be received by Faith: For so the Father hath appointed that this price should reach to none but those that believe.

Thirdly, that hence Christs blood doth not onelyonly wash away the guilt IIIof sinne, but the filth of it, Tit. 2.14. So that none can plead the justifying efficacy of Ch…ists death, that have not also the sanctifying efficacy of it.

Fourthly, though Christ offered up himself but once, yet the virtue, and power IVof it doth abide for ever; yea, it extended to the godly that lived before his sufferings.

Fifthly, that its continually useful and necessary, because we renew our Vsinnes daily, and it behoves us to apply this medicine continually.

Sixthly, consider the certaine successe, and prevalency of it to reconcile VIus to God.

Seventhly, its that sacrifice which Christ presents to his Father.

Eighthly, the purity of this is not to be forgotten: Christ is a Lamb without VIIspot, 1 Pet. 1.19. For as we must have a Priest without sin, so a sacrifice without VIIIany defect: otherwise this sacrifice would have needed another, and so in infinitum.

Ninthly, the virtue of this sacrifice is to make us like Christ himself: He IXthinks it not enough to be a King and Priest himself; but he makes us Kings and Priests for ever. We offer up prayers and praises to him, and by him we conquer all our spiritual enemies.

Quest. How is Christ the cause of our sanctification?

Ans. First, efficiently: For not onelyonly the Father, and Spirit, but Christ himself Ialso is the cause of all the holinesse we have; therefore called, The Life; because he gives all supernatural life to his: and the vine, John 15.1. because as the branch separated from the vine can bring forth no fruit, so neither we without Christ: as also the Authour and finisher of faith, Heb. 12.2. Of his fulnesse we all receive, &c. Joh. 1.16.

p. 290IISecondly, he is the meritorious cause of our sanctification: and therefore not onelyonly pa…don of sin, but holinesse and zeal is made the consequent of Christs death, Rom. 7.8.

IIIThirdly, Christ in a large and improper sense is called the formal cause of the good that is in us: an assistant form, not informing, i. e. Christ received and applied by faith, doth in a most inward, and intimate manner live in us, and thereby strengthens us: Hence, Gal. 2.20. I no longer live, but Christ in me. For by faith we are united to him, and so he becomes our Head from whom we have all spiritual influx.

Fourthly, Christ is the final cause of our sanctification, i. e. we are made IVholy to this end, both that we may shew forth the praises and glory of Christ as our redeemer, as also that we should live to him: desiring to know nothing but Christ crucified, 1 Cor. 2.1.

Quest. Did Christ do as much for one believer as for another?

Answ. Yea, as will appear if we consider these things.

1. Christ as mediatour did receive all equally into his charge, and trust; the Father gave such a number of persons, neither more, nor lesse to Christ, to purchase their salvation, and every one of these he did exactly know: For to him, as God, all things past and to come are present.

2. As thus Christ in a Mediatory way received every one to his charge, and trust so in the discharge of it, he had an equal respect to all, not willing the salvation of one beleever more then another.

3. In respect of the effects and fruits of his Mediatory louelove, in some particulars all are alike, as in justification; all beleevers stand alike justified through the blood of Christ, all are accepted of, and beloved of Christ alike. Though its true, one is more justified then another extensively, but not intensively, i. e. one hath more sinne forgiven then another; yet Christs righteousnesse is the same in it self to all: As the light of the Sun is the same to every starre, though one star partaketh more of it then another.

4. In the application of Christs benefits there is no regard to external temporal differences, so that a poore weak Christian may enjoy more of God and Christ then the richest, or learnedst in the world.

5. Christs gracious promises, which are for the maine the substance of the covenant of Grace, are equal to all his. Indeed there are peculiar promises, which are made either to some high degrees of grace, or to some in their peculiar promises, which are made either to some high degrees of grace, or to some in their peculiar relations, or sufferings for Christ, which do not belong to all; but the Covenant of Grace, which is the substance of all promises, i… offered, and fulfilled in one Beleever as well as in another: For, 2 Corinth. 1.20.

Object. But such glorious promises do no not belong to me, I am so poor and unworthy? though others may claim them, yet I may not?

Answ. Hereby thou chargest Christ sinfully and foolishly: Is not Christs promise universal to every one that is heavy laden, Matth. 11.28. why dost thou except when Christ doth not, saith he, not clearly, Him that comes to me, I will in no wise cast out, John 6.37. though nexer so miserable, wretched and sinful.

Object. But we cannot go to him?

Answ. John 6.37. All that the Father giveth me, shall come to me. Christ will not break the bruised reed, nor quench the smoking flax, Matth. 12.22. Yea, the promise of perseverance is to every godly man, as well as to any, 1 Pet. 1.5.

6. Christs power, protection, care is to one as well as to another, though he may suffer some to be more afflicted, Heb. 13.5.

p. 291Quest. But doth not Christ love a strong Christian more then a weake one.

Answ. In some particulars the poore weak Christian hath more love and affection from Christ then a strong one.

1. Christ commonly shews more pity and compassion to such as are objects of greater want and indigency. He gently leads those that are with young.

2. His protection, and preservation of such is more peculiar, and emphatical; the weaker thou art, the greater is Gods power and grace manifested in thee, 2 Cor. 12.9. He is the Father of the Fatherlesse: when we are weak, then are we strong.

3. He doth commonly vouchsafe more inward comforts, and evidences of his love to such, and gives them more chearfulnesse and joy▪ yea, new converts have many times more joy then they have all their life after.

4. God doth in a singular manner keep them from those exercises and tentations which many times he lets to fall upon those that are more eminent, John 21.18.

5. Though they are weak in some things, yet Christ makes them remarkably strong in some other things; the Apostles for fear fled from Christ, when Mary followed him to the crosse.

6. To the weak, God hath made glorious promises for the encrease of their grace, Isa. 40.31. Mat. 5 6. Zach. 12.8.

7. God sanctifies these infirmities and weaknesses to them, so that they get more good by their weak graces, then others doe by their strong. Its better to be a babe in grace, fearing to fall, then presumptuous, as Peter was.

Quest. Is there then no difference between believers in respect of the fruits of Christs death?

Answ. Yes: For,

First, though justification be alike, yet their sanctification is not: one is more holy then another: as one star differs from another in glory, so doe Christians Iin grace: there are babes, and strong men in Christ. Carnal, and spiritual. Indeed, one is sanctified as well as another, aeque, but not aequaliter: the measure and degree is different.

Secondly, as sanctifying, so common gifts which are for service, God gives IIthem in much variety, Eph. 4.16. 1 Cor. 12.4. there be diversity of operations, yet but one spirit.

Thirdly, the means of grace are likewise differently administred: Some live IIIunder more powerful means then others: some also live in cleerer, and more evidencing times of Gods grace then others: yet is there not one Elect person, though liuing in remote and dark corners, but the converting grace of God will finde him out.

Fourthly, their tentations, either inward or outward, are very different: all IVGods children have not such buffertings of Satan as Paul had. Obadiah lived quietly in Ahabs Court, when Elijah was pursued to death, Rev. 2.10. the Devil shall cast some, not all, into prison; yet in these different administrations all beleevers may take the same essential comfort, and look for the same substantial happinesse.

Quest. What are we to consider about the glory of Christ?

Answ. That the glory which Christ hath, he communicates it one way or other to his children: If the head be crowned with glory, it redounds to all the body. Yet to understand this aright, consider

1. That the glory which Christ hath, as it is personally and subjectively his, so its incommunicable. For if that should be made ours, we should be the only begotten p. 292Sons of God, Mediators, and Saviours, &c.

2. We must consider a difference of those effects of glory which Christ vouchsafeth to his. One instance of glory was to work miracles; this was part of the glory that was common to Christ and others: yet it was communicated only to some of the Apostles and believers in the primitive times: yea to some to whom he was not an head in a spiritual and saving manner; yet herein was there a great difference between Christ and beleeves, he wrought them in his own name, and power, they through the name of Christ.

2. There are some things which Christ did that are made legally ours: God accounts it as if we had done them. So Christs sufferings to take away the curse of the Law, and his obedience to the rule of the Law is made ours; and therefore by his obedience we are said to be made righteous.

3. There are glorious priviledges which Christ hath, and he gives them to us also; we are sonnes as well as he, yea, co-heirs with him in glory, Rom. 8.17. we shall raigne with him, be raised up, sit on Thrones of glory with him, judge the world with him; as he hath a rod of iron to break the Nations with, so shall the Saints have, Rev. 2.26, 27.

4. There is the sanctification of our natures by grace: and as Christ was sanctified, so also doth he sanctifie us: he sanctified himself for this end, and of his fulnesse we all receive, Joh. 1.16. So, 2 Cor. 3.18. and 4.6. For he made himself a sacrifice, not onelyonly to remove the guilt of sin, but to subdue it▪ to make us holy as well as happy.

Quest. How came Christ, being God, to pray to the Father? For by this the Arians, and Socinians would prove him not to be God? For say they, why should he pray that could do what he pleased?

Answ. Christ, though God, yet as man he did pray to the Father, and that for these Reasons.

1. Because as man he was not omnipotent, and so his humane will was not able to accomplish what he desired, in which respect it was that as man he prayed.

2. Christ as man was subject to the Law of God, and so was bound to give that service, and religious worship to God which the Law required, and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to. So was his baptisme, Mat. 3.15.

3. Though all things were due to him, yet by the ordination of God, he could not partake of them but by prayer. Ask of me, and I will give thee the Heathen for thy inheritance, &c. Psal. 2.8. Prayer is appointed both to Christ and us as the medium whereby Gods purpose is brought to passe.

4. Christ prayed upon the same ground as he gave thanks: He praised God as the Father of such mercies as his soule was affected with, and so he prayed to God for such things as he had not yet the full accomplishment of.

5. Christ prayed for our example, that we should imitate him.

Quest. What then is the difference between Christs prayer, and ours?

IAnsw. First, if we speak absolutely of Christ as a person, so he needed not to pray: For so being God as well as man, he could have done all things the humane nature desired without any humble supplication to the Father: but its otherwise with us.

IISecondly, neither did Christ pray for any spiritual gracious mercies: which are the chiefest matter of our prayers, because such things imply a sinful imperfection in the subject.

IIIThirdly, neither did Christ use prayer as a meanes to quicken, and excite his heart, to make it more heavenly and zealous, as we doe.

p. 293Fourthly, all that he could pray for was in reference to his body, and the further glorification of that, he having taken our infirmities upon him: Its not so with us.

Quest. Isa. 53.3. Its said, that Christ had no form or comlinesse: Is this so?

Answ. First, To God he was altogether desirable, the only beloved, and comely in his sight, and without whose grace none is beauteous in Gods eye, Psal. 11.7.

Secondly, He had forme and comeliness to the admiration of the good Angels, IIwhich made them cry Holy, holy, holy, when they beheld the Majesty of his beauty.

Thirdly, The Divels spied a beauty in him, when they acknowledged him to be IIIthe Son of the high God, Luke 8.28.

Fourthly, Believers, who are the most clear-sighted in the world, acknowledge IVthat he is altogether the faire, and the chiefest of ten thousand, Cant. 5.10, 16. and 7.6.

Fifthly, The eyes of unbelievers will one day be opened to see his beauty, Veither in their conversion, when their carnal eye is made spiritual: as we see in P…ul, Nichodemus, &c. or in the day of judgement, 2 Thes. 1.10. when he shall appear in glory.

Quest. Whether was Christ in his face, and outward feature beautiful, as Psal. 45.2. thou art fairer then the children of men?

Answ. That Text speaks not of his outward beauty, but of his inward, and spiritual beauty, by reason of his wisdom, holiness, righteousnesse, meeknesse, &c. yet its very probable that in his body he had much comlinesse: For these reasons.

1. The Jews never twitted him with any corporal deformity, which they would out of malice have done, if he had had any deformity.

2. He was not subject to any miscarriages in his conception, or birth, whence weaknesse, and deformities ensue.

3. He was not subject to diseases which come by sin, and often deface the beauty of the body, nor to any intemperance in life, which spoiles the comlinesse, and colour. Indeed Christ took some universal infirmities of man, as hunger, thirst, mortality, &c. but he took no particular infirmities, of blindnesse, lamenesse, &c, He that was perfect God, was made also perfect man. Some think, and that very probably, that the first and second Adam were as comly, and well featured in body as ever any in the world: being both formed without sin, and without man, and being more immediately compleated, and perfected by God.

Quest. How, and why should God hide his face from his Son, seeing he loved him alwayes? and when he cryed out that he was forsaken, did he cease to be God, or to be in God?

Answ. God did not hide his face from him, as he was his Son, but as he was our surety in the room of sinners: He hid not his face from Christ as man, but as a Mediatour.

Again, it was not the Godheads forsaking Christ according to Essence, but according to sence. It was not a totall, absolute, and final forsaking, but only partial, and for a short time. Calverts mel Caeli.

Quest. What are the parts of Christs Office?

Answ. That he is a Prophet, a Priest, and a King, Christ revealed, and revealeth to the Elect the whole counsel of God, as a Prophet. He procured, and procureth for them all the good therein revealed as a Priest: what he revealed as a Prophet, and procured as a Priest, but as yet is unaplyed, he applyed, and applyeth as a King.

Quest. Why are the parts of his Office mentioned in this order?

p. 294Answ. First, in respect of man, whose ignorance is healed by him as a Prophet, his alienation as a Priest, his impotencie to subjection, as a King.

IISecondly, In respect of the manner of the actuall dispensation of salvation, made known by him as a Prophet, procured by him as a Priest, applyed by him as a King.

IIIThirdly, In respect of the manner of the execution of his Office: He taught as a Prophet, He suffered as a Priest, He entered into Heaven as a King.

Quest. How is Christ a Mediatour?

Answ. He is a Mediatour of our Salvation, but not of our Election.

Quest. Doth it not imply inferiority to be a Mediatour?

Answ. Christ, in respect of the Divine Nature is equal with God, Phil. 2.6. but in respect of his Office, and the humane nature, both which the word Christ precisely taken, holdeth out to us, he is inferiour to the Father, Joh. 14.28.

Object. Christ being both God and Mediatour, which is an Office implying inferiority, it follows from hence, that Christ is inferiour to himself?

Answ. Christ as Mediatour is inferiour to himself as God, inequality in respect of Office, consisteth with equality in respect of Nature, and Persons.

Object. Christ being both God and Mediatour, it follows that Christ is a Mediatour to himself.

Answ. A Mediatour is so either properly, or Analogically. Properly who reconcileth others unto others. Analogically who reconcileth others to himself: As he that doth justice unto another, exerciseth justice properly: but he that doth justice unto himself, exerciseth justice proportionably: Christ performeth the part of God accepting, and of a Mediatour reconciling, in a diverse respect.

Object. But 1 Tim. 2.5. There is one God and one Mediatour, the Man Christ. Hence it seemeth that Christ is Mediatour as man, not as God-man?

Answ. The word man here is not taken in an abstracted sence, for the humane nature alone, but in a concrete sence, signifying the Person, and Nature, yea both Natures together. So also, Acts 20.28.

Object. If Christ as God-man be Mediatour, then the Divine nature subsisting in the relation of the Son, received the Office of Mediator, and consequently something may be added to God, but nothing can be added to God, because he is perfection itself?

Answ. The Divine Nature received not the Office, as considered in it self, but in respect of its voluntary dispensation, as accepting of subsistence with the humane Nature, i. e. Christ received and sustained the Office of Mediatour, not as God alone, nor as man alone, but as God-man: the Divine Nature in respect of its voluntary dispensation: the Humane Nature properly. To the Divine Nature there is not any thing added, only a relation: but to the Humane Nature there is added a reall change.

Quest. What are the principal effects, and consequents of the personal union, in respects of Christ Manhood?

IAnsw. First, the grace of eminency, whereby the Manhood in respect of this personal union is exalted farre above all Creatures, and now sitteth at the right hand of God.

Secondly, Created habituall grace, which Christ received out of measure, IIJoh. 3.34. It was in him in his full latitude in four respects.

1. In respect of its subject, here it is to be found in its proper subject, as light in the Sun.

p. 2952. In respect of its nature: there is in Christ all kind of grace.

3. In respect of the intensenesse of it: its in him in the highest degree, both negatively, it could not be exceeded, and positively, none was equal to it.

4. In regard of the effects, that he might be fit to derive unto his members all that measure, and fulness of Grace that becometh such an Head; Grace in the Elect is the same in kind, with that created Grace that is in Christ.

Thirdly Created power, which also is out of measure, the power of working miracles was in Christ as man constantly, and permanently after the manner of an habit; not so in the Prophets, and Apostles. Yea the humanity of Christ, besides its inherent power, which exceeds also other creatures, is also an instrument of the Divinity, which is Omnipotent: Hence, Christ as man could, and can do whatsoever he pleaseth either by his Inherent power, or as an instrument of the Divinity: Hence he received that compleat authority of executing all power both in heaven and earth, Matth. 28.18.

Fourthly, Created knowledge. Knowledge in Christ is either increated, which is in him as God: whereby he knoweth all things, Joh. 2.25. or created, which is in him as man, and is of three sorts. Beatificall, Infused, and Experimentall:

1. Beatificall knowledge is called the knowledge of vision, whereby he doth not only see God face to face, as the rest of the Saints do, but sees also the Manhood in personal union with the God-head: the knowledge of the blessed, and the torment of the cursed: of it, Joh. 1.18. its principle is the perfect understanding of the manhood: Its medium, the light of glory.

2. Infused, whereby he knows all things that can be known by the concreated abilities of Angels or men: Of it, Isa, 11.2. Its principle is an habit infused by God: Its medium, the light of grace.

3. Experimentall, whereby he knows all things that can be known by practice, and rational observation of events: of it, Luk. 2.25. Its principle, the faculty of reason: Its medium, personal experience, Heb. 5.6. and observation of reiterated events by the light of reason. Christs beatifical knowledge admits not of increase, in respect either of the habit, or act. His infused knowledge admitted not of increase, in respect of habit, though it might in respect of the act. His experimental knowledge seems to have admitted increase both in respect of the habit, and act, Hee grew in wisdome as in stature, Luke 20.40, 52.

Fifthly, The right of Divine Adoration, Heb. 1.6. Rev. 5.8. Yet we are not to worship with Divine worship the Man-hood as considered in itself, Vbut as being personally united to the God-head, we worship him as God-man.

Sixthly, Communication of properties, which is a manner of speech, whence VIthat that is proper to either nature, is not only verbally, but really predicated of the person consisting of, or subsisting in both natures.

Seventhly, Capablenesse of the Office of a Mediatour.

Quest. What is the state wherein the Lord Jesus executed the Office of VIIMediatorship?

Answ. Either the state of Humiliation, or Exaltation.

The estate of Humiliation, continued from the time of his Incarnation to his resurrection.

The estate of Exaltation began at his Resurrection, and continues for ever.

Quest. What are the degrees of his Exaltation?

Answ. His resurrection opposite to his death: His ascention into heaven, opposite p. 296to his descention into the grave: his sitting at the right hand of the Majesty of God (i. e. in a state of glory, next to the glory of God himself) opposite to the continuing in the grave.

Quest. What is Christ thus in glory now doing?

Answ. Executing his Mediatory Office, not in a condition of humiliation, as when here, but in a manner suitable to his state of glory.

Quest. How doth he now execute the Prophetical part of his Office?

Answ. By sending forth the Ministery, giving gifts, and making the improvement thereof effectual for the calling home, and building up his Elect, Matth. 28.18, &c. Ephes. 4.11, &c.

Quest. How doth he execute the Priestly part of his Office?

IAnsw. First, By appearing in the presence of God for us, Heb. 9 24.

IISecondly, By continual presenting to the Father the satisfaction, and merit of his perfect obedience performed by him in his state of humiliation for us, Rom. 8.34. H…b. 7.25.

IIIThir…ly, By manifesting his constant will, and desire, that this his satisfactory, and meritorious obedience should be accepted of the Father for us, 1 Joh. 2.1.

Fourthly, By declaring it to be his constant will, and desire that the benefit IVthereof should be effectually applyed to us, Heb. 7.25. and 10.10.

Note. Some hold that Ch…ist still in heaven as man, doth pray to God the Father, properly, and formally in respect of his Church, whence, say they, he is called an Advocate with the Father, and is said, still to make intercession for us: yet not that he prayeth in so servile and humble a manner as he did whilst here, yet (say they) its more then a meere presenting of himself, or his will that the Father fulfill what he hath purchased: Its a true, and formal praying, neither (say they) is this any more indecent or unbeseeming Christ as man in Heaven, then praising of God, which yet as man he doth.

Quest. How doth he exercise the Kingly part of his Office?

Answ. By applying unto his Elect by his Spirit, what he revealeth as a Prophet, and purchased as a Priest, by ruling in his Elect by his Word, and Spirit, together with defending them from his and their enemies. Mr. Nortons Orthodox Evangelist.

Quest. How was Christ revealed under the Old Testament?

Answ. The first prophesie of Christ was by God himself given to Adam, Gen. 3.15. the seed of the woman shall break the Serpents head: and Christ was that seed of the woman, being born of a woman only, a Virgin that had not known a man: and therefore at the very time when he fulfilled this promise upon the Cross, he said to his Mother, woman behold thy Son: woman, not Mother, to intimate that he was the seed of the woman long before spoken of. Abraham also expected this promised seed, Joh. 8.56. he saw my day, and rejoyced: this was the soul of the Covenant of God made with him, the seale whereof was circumcision, an image of his blood-shed. Isaac was a Type of his seed in many respects.

1. Isaac was born of Sarah, a barren woman, and past child-bearing: Jesus was born of Mary, a Virgin, springing like a branch out of a dry stock: like a stone hewen out of a Rock without hands, Dan. 2.45.

2. Isaac bare the wood that should have consumed him, Christ bare the Cross on which he was crucified.

3. Isaac was bound, Jesus was bound.

4. Isaac should have been offered for a Sacrifice, Jesus was offered a Sacrifice for the sins of the world.

5. Isaac on mount Moriah: Jesus on mount Moriah, as some think.

p. 2976. From Isaac arose that proverb, in the mount will the Lord be seen. In Jesus its much more true: For no man hath seen the Father at any time, but the Son, and he to whom the Son hath revealed him: in him we see all the love of God: For behold what love the Father hath given us, in that he hath sent his only begotten Sonne into the world, that whosoever believeth in him might not perish, &c.

Many such Types had those times, like Prospective Glasses to convey their glimmering sight to the only object of happinesse Christ Jesus. as Jacob, who got the blessing in his eldest brothers garment. Joseph who was stripped of his cote, sold by Judahs motion, stood before Pharaoh at thirty years old, whose core dipped in blood, turned the wrath of his Father from his brethren: even as Christ was stripped by the Souldiers, sold by Judas treason, stood before God in his Office about thirty years old, and in whose blood we being dipped, are delivered from the wrath of God the Father. Thus before the Law: under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day, and of fire by night, their day was something overcast by a cloud, and yet their darknesse was something overcome by a light. Hence Peter compares the word of the Prophets to a light shining in a dark place, 2 Pet. 1.19. Now all the light they had was borrowed from Christ, as the Stars doe theirs from the Sun, and all lead to Christ again, as little Rivers to the Ocean. See this

1. In their Sacraments: their ordinary Sacraments were Circumcision, and the Passeover, which both had reference to the same inward grace: For what ment the blood-shed in Circumcision, and sprinkled on their door-poosts in the Passeover, but the blood of Christ shed for the remission of …ines, and sprinkled on our hearts to cleanse us from sin: Christ was the true Paschall Lamb, in whom therefore the Law of it is fulfilled, Not a bone of him shall be broken, where John calls him, the Lamb of God, &c. Joh. 1.29.

Again the pillar of cloud, and fire, and the Red Sea in which they were Baptized, as 1 Cor. 10.2. called in the Gospel the Baptism of water, and fire, signified the effusion of the blood of Christ, and the infusion of his graces: the merit of his passion, and the efficacy of his Spirit in our hearts to make it ours by application: The water that came out of the Rock, being smitten with the Rod, when the people were ready to perish, signified the blood issuing out of Christs body in his bloody sweat, when the wrath of God, the Rod of God lay heavy upon him, when the chastisement of our sins was upon him: so that which streamed out of his side when pierced by the Souldier, which was spilt for our sakes, who otherwise had perished.

The Manna wherewith they were sustained in the Wildernesse, was Christ, that Bread of life that descended from Heaven, Joh. 6.35. So 1 Cor. 10.3, 4.

The brasen Serpent figured Christ lift up upon the Cross, and as that saved all that looked to it being stung with fiery Serpents: So Christ saves us from the power of the old Serpent the Divel, &c.

2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ, the blood of all their Sacrifices propitiatory, and gratulatory, of Bullocks, Rams, Goats, Lambs, &c. were all but Types leading to Christ, who was the true Sacrifice, in which all others were sanctified, and by which Gods justice is satisfied: and they were so many, in such variety to seale to them his alsufficiency.

So were all their curious Ablutions, and costly Oblations of Rost, Baked, Sod, Fried, to teach our perfect washing by his blood, and perfect nourishment by his body, which suffered the heat of Gods wrath, and so was dressed to our appetite, and sauced with such diversity to take away our satiety.

p. 298The two Goats, one offered as a sacrifice for the sins of the people, the other, having the sinnes of all the Congregation confessed over him, was let go into the wildernesse: both which expresse Christ in a double respect, either because he was slaine that we might escape: or because Christ was dead and is alive, Rev. 2.8. he dying for our sinnes, and rising again for our justification, Rom. 4.25.

So in the purgation of the Leper, two birds were to be brought, the one to be killed, the other to be let flie being first dipt in the blood of the former, as Christ died for us, and we being dipt in his blood escape death eternall.

3. All their holy persons represented to them their Messias: their Priests, especially the High Priest, who sacrificed, and blessed the people in his Name, in whom all the Nations of the earth were to be blessed. And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord; So did Christ of all his faithful. The High Priest entred into the holy of holies once a year, not without blood; So did Christ by his own blood open a way for us in the highest heavens, &c.

4. The holy places also were Teachers of the same truth: As,

(1) The Tabernacle was a visible signe of Gods presence amongst his people, therefore in it was placed the mercy-seat, even Jesus Christ in whom it pleased God to have mercy on whom he will have mercy.

(2) So was the Temple, and therefore they were to offer their sacrifices at the Temple: their prayers were to be in, and towards the Temple, because all were sanctified and accepted in Christ who was the true Temple: but when Christ the true light came into the world, all these shadows fled away. Dr. Stoughtons Christ crucified the tree of life.

Quest. How may it be proved that Christ is true God?

IAnsw. First, he to whom the name of God doth properly belong, he is truely God or the most high: But the Name of God doth properly belong to Christ, therefore he is God; Christ is called God, so as no creature is, both subjectively, and by way of attribution.

1. Subjectively. So 2 Sam. 23.3. The God of Israel said, &c. which is a Prophesie of Christ, and can onelyonly be meant of him as our Mediatour. So, 1 Tim. 3.16. God was manifested in the flesh.

2. By way of attribution the Name of God is spoken of him. So, Isa. 9.6. The mighty God, Hos. 1.7. I will save them by the Lord their God: So, John 20.28. My Lord and my God, Joh. 1.1. The Word was God, Tit. 2.13. The Great God, Rom. 9.5. Christ is over all, God blessed for ever. He is called also Jehovah, which is altogether incommunicable to the creatures: nothing his eternal essence: So, Rev. 1.4. To him which is, which was, and which is to come. God himself also makes himself known to his people by this name, Exod. 3.14. I am that I am. So, Psal. 83.19. that they may know that thou whose name is Jehovah, &c. which name is never in Scripture attributed to false gods, or to creatures. Now that this name Jehovah is ascribed to Christ, appears, Jer. 23.6. He that is our righteousenesse is Jehovah, the Son of God, and not the Father, who by his righteousnesse doth move the Lord to justifie us. Nor is Christ thus called alone in that place, but in many others also; as, Isa. 40.3. Prepare ye the way of Jehovah; which Mark expounds of Christ, Mark 1.2, 3. So, Zach. 11.13. Jehovah said to me, &c. which Saint Matthew applies to Christ, Matth. 27.7. and in that Prophetical Psalm of the Kingdome of Christ, Psal. 97. Christ is six times called Jehovah.

II2. Arg. If the Divine attributes do truly properly belong to the Sonne of God, then is he truly and properly God: But the Divine attributes do truly, and properly belong to the Sonne of God; therefore he is truly God: As eternity p. 299is an attribute which is proper to God alone; and this belongs to the Sonne of God, John 1.1. In the beginning was the Word: Now if Christ was before the Creation, he must then needs be from all Eternity: For before the Creation there was nothing but God. So Prov. 8.22, 23. The Lord possessed me (wisdome) before his works of old, I was from everlasting. Now that Christ is called Wisdome, appears, Luke 7.35. and 11.49. So, John 17.5. Glorifie me with the glory which I had with thee before the world, and Rev. 1.8. I am Alpha and Omega, the first and the last, which was, and which is, and which is to come, Rev. 22.13. I am the beginning and the end. Now these titles do belong to God, Isa. 41.4. and 44.6. and 48.12. So, John 8.58. before Abraham was, I am: compared with, Exod. 3.14. I am that I am.

Again, he is Omnipresent, Mat. 28.20. Lo I am with you alwayes, &c. So Rev. 1.13. and 2.1. He is in the midst of the golden Candlesticks.

So also he is omniscient, which is peculiar to God. 1 King. 8.39. 2 Chron. 6.30. Prov. 15.11. Act. 1.24. Now that this properly belongs to Christ is proved, John 21.17. Lord thou knowest all things, &c. So, Joh. 2.25. 1 Joh. 3.20. Rev. 2.23.

He is also Omnipotent, which is peculiar to God: Hence, 1 Cor. 1.24. he is called the Power of God, and Isa. 9.6. the Mighty God, Tit. 2.13. the great God, Hos. 12.5. the Lord of Hosts. So, Zach. 2.8.

Again, absolute power to work so as he will is peculiar to God: but this title belongs to the Sonne of God, Joh. 5.21. He raiseth and quickneth whom he pleaseth, and John 10.28. I give to my sheep eternal life, John 17.24. Father I will that those which thou hast given me may be where I am, &c.

Also predestination of some to eternal life is peculiar to God, which also is attributed to Christ, Joh. 13.18. I know whom I have chosen, John 15.19. I have chosen you out of the world; and this election was before the foundation of the world, Eph. 1.4.

3. Arg. Its proved by comparing parallel Texts of the Old and New Testament IIItogether: For such Texts in the Old Testament, as without controversie are meant of the true, and everliving God, are in the New Testament expounded of our Lord Christ: So, Numb. 14.12. and 21.5. I will smite them with the pestilence, &c. which Saint Paul expounds of Christ, 1 Cor. 10.9. The people tempted Christ, and were destroyed of Serpents. So, Psal. 102.26. O my God take me not away in the midst of my days: Of old thou hast laid the foundations of the earth, &c. which is applied to Christ, Heb. 1.10. So, Isa. 6.5. &c. Mine eyes have seen the Lord of Hosts: then followes, Make the heart of this people fat, &c. which was accomplished in Christ, Joh. 12.37, 41.

Again, Isa. 25.6, 7, 9. Hos. 13.14. the Lord of Hosts will make a feast, &c. he will swallow up death in victory; which is meant of the Lord Christ, 1 Cor. 15.54, 57. Rev. 21.19. Isa. 25.9.

So, Isa. 35 4. Your God will come and save you, and v. 5. then the eyes of the blinde shall be opened, &c. which shews that it must be meant of Christ, and his miracles, as Luke 7.22. So, Joh. 1.34.

Again, Isa. 40.3. Prepare the way of the Lord, &c. meant of Christ, Matth. 3.3, &c. Isa. 40.8. the Word of God abideth for ever, i. e. the Gospel of Christ, 1 Pet. 1.25. Mat. 24.35. So, Isa. 40.10, 11. —his reward is with him: applied to Christ, Rev. 22.12.

So, Isa. 44.6. Thus saith the Lord and his Redeemer, the Lord of Hosts, I am the first and the last, and thus Christ described himself, Rev. 1.17.

So, Isa. 45.23. —Every knee shall bow to me, &c. applied to Christ, Rom. 14.10, 11. Phil. 2.10.

Again, Isa. 8.14. —He shall be for a stone of stumbling, &c. applied to Christ, Luke 2.34. Rom. 9.30.31. 1 Pet. 2.8.

4. Arg. Is drawn from the relation betwixt his sacred person, and God the p. 300IVFather: Christ is the Sonne of God, and that not as Angels, and men, by Creation, or regeneration, but by eternal generation: and the Father, and the Sonne have the same individual substance: The Father begets the Son without change, or motion, after a most glorious and wonderful manner within himself, and essentially one with himself: Yea, this relation is coaeval with the essence, as he is always God, so he is alwayes Sonne, Psal. 27. This day have I begotten thee, this day is the day of Eternity, Micah 5.2. the goings forth of him— have been of old from everlasting. For this reason he is said to be the proper Sonne of God, Rom. 8.32. and God his proper Father, John 5.18. He is called the only begotten Sonne of God, John 1.18. and 3.16. 1 John 4.9. then he is not created. Hence he is called the first born of every creature, Col. 1.15. As man he was a creature, but as God he was before every creature. He is called the image of his Fathers person, Heb. 1.5. For, as when we look our selves in a glasse, our image like our selves is naturally produced: So when God with the eye of his understanding, beholds (if we may so speak) the glass of the divine nature from everlasting to everlasting, there results the Son, an essential image of himself: So then he is the natural Son of God; and by that divine way of the Fathers communicating of his divine essence, by eternal generation; as may be further proved by the titles that God the Father gives him by calling him his Son, which is a title that advanceth Christ above all creatures; and Christ calls himself the Son of God, John 5.18. For which the Jewes charged him with blasphemy, John 10.33, 34.

V5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God, therefore he is God, nor will the Lord give this his glory to any other, Isa. 42.8. and 48.11. Hence, John 5.23. He that honours not his Son which is sent, honoureth not the Father which sent him.

There are divers honours which are Gods peculiars, and they all belong to Christ: as,

1. Religious worship in Spirit, which is the exhibiting of that reverence and worship which is due to the great God, in all places, at all times, and in all things: But this spiritual worship is to be exhibited to our Lord Christ, Psal. 97.7. Worship him all ye gods, and Rev. 1.6. Saint John ascribes to him Glory, and Dominion for ever and ever. So, Rev. 5.13. and 14.7. and Rom. 9.5. He is over all, God blessed for ever.

Again, the high God alone is the object of Religious invocation, Psal. 50.15. and they are idolaters which call on them that are not true gods, Gal. 4.8. Yea religious invocation is Gods glory which he will give to none other, Isa. 42.8. But it is to be given to Christ, Acts 7.59. and 9.14, 21. 1 Cor. 1.2. Rev. 22.20. Hence I argue, That person that knows the hearts of all, and hears the prayers of all in the world, is the true God: But Christ doth so, therefore he is true God.

Again, its an honour peculiar to the true God, to be the object of religious trust and confidence: but Jesus Christ is the object of religious trust and confidence, therefore he is the true God.

VI6. Arg. To swear is a part of religious service when performed in truth, in righteousnesse, and in judgement, which analogically is ascribed to Christ himself. Hence the argument is,

That person that is the object of a religious Oath is God, Deut. 6.13. Thou shalt swear by his name, who is a most infallible witnesse, judge and avenger of all perjured persons, and such as use his name either rashly or falsly: But Christ is the object of a religious oath, & because he hath no greater to swear by, he sweareth by himself, Isa. 45.23. I have sworn by my self that to me every knee shall bow. Here Christ swears by himself, and the words immediately foregoing, v. 22. I am God, and besides me there is none other: Saint Paul expounds those words of Christ, Rom. p. 30114.10. Before whose tribunal every knee must bow, and by bowing of every knee, he proves that we must all stand before the tribunal of Christ, therefore Christ is God.

7. Arg. Divine service is only due to God, Deut. 6.13. repeated by Christ, Mat. 4.10. Inward, and outward service which is absolute, illimited, and universal VIIis to be performed only unto God: But this honour is due to Christ as he is the great Lord; whom even the greatest Kings are bound to serve, Dan. 7.14. Psal. 2.10, 11, 12. and this was foretold, Psal. 72.11. All Kings shall fall down before him, and all Nations shall serve him. Hence also, Luke 19.27. and John 12.29. Yea, the holy Angels are bound to serve him, Dan. 7.10. Heb. 1.6. therefore he is God.

8. Arg. The maker of heaven, and earth, and all things in them is the true VIIIGod: But Jesus Christ is the maker of heaven and earth, &c. therefore he is the true God, Gen. 1.1. Isa. 48.12. Exod. 20.11. Jer. 10.11, 12. Now that Christ is the maker of heaven and earth, is proved, Joh. 1.13. All things were made by him, and ver. 10. there was nothing that was not made by him, Col. 1.16. All things were made by Christ, things visible, and invisible, &c.

9. Arg. He that is the preserver of all things is God: But Christ is the preserver IXof all things, therefore he is God: For preservation is a work equivalent to the creation, Neh. 9.5. without him all things would fall back to nothing, Rom. 11.36. Of him, and for him, and to him are all things. Now that this conservation is the work of our Lord Christ, appears, Heb. 1.2, 3. and 6.5. and 2.5. Col. 1.17. with v. 15, 16. Joh. 5.17. My Father worketh hitherto, and I work.

10. Arg. Infallible knowledge, and prediction of future events which are meerly Xcontingent, and which in nature have no reason at all of their futurition, is an argument of the Deity. What is more contingent then to know our thoughts afar off? but so doth God, Ps. 139.2. Act. 15.18. Now that this is peculiar to God only, appears, Isa. 41.23. Hence he is called a God of Knowledge, 1 Sam. 2.3. and infinite in understanding, Psal. 147.5. But our Saviour Christ foreknew, and foretold things to come, Luk. 22.8. Mar. 2.8. Joh. 24.25. therefore he is God.

11. Arg. He that works miracles by his own power, is God: But Christ wrought miracles by his own power, therefore he is God: Now that miracles are XIGods royal prerogative, appears, Psal. 78.17. the Lord above doth wondrous works: This is implied, 2 Kin. 5.7. am I a God to kill, and make alive? That Christ wrought miracles when, and where he pleased, appears in very many instances; the Apostles could not do so, as appears, Act. 8.28. 2 Tim. 4.20. they could not raise their friends from the bed of sicknesse. Its Gods property alone to do what he pleases, Psal. 115.3. Yea, Christ wrought such miracles by his own power, as never man wrought, John. 9.32. Yea, he raised up his own dead body. Hence, Joh. 15.24. If I do not the works which no man ever did, &c. Yea, Christ did the same works which his Father did, and after the same manner, Joh. 5.17. Yea, he wrought his miracles by his own power and virtue, Mark 4.39. Yea, he gave power to others to work miracles in his name, Mark 16, 17, 18. Act. 2. and 3.12, 16. Yea, Christ by his working of miracles was demonstrated to be the Son of God, and equal with the Father, Joh. 5.18, 19. Mat. 9.5. See Act. 4.10.

12. Arg. It was requisite that Christ should not only be a true man, but very XIIGod also for the accomplishment of Gods glorious designe and purpose of mans Redemption. It is true, Christ was Mediatour before his incarnation, by his Word, and Spirit, acting in reference to the nature which should in the fulnesse of time be assumed into his person, but he was not so perfectly a Saviour as now he is. This second person of the glorious Trinity is named Jesus, and he is so called from the end, which is most excellent, to save men from their sins, and hell, and to confer righteousnesse and life upon all beleevers: and the name Messias, and Christ import his offices, which are the divinely instituted means to attaine that p. 302end, viz. the salvation of mens souls. A meer creature Priest, a meere creature Prophet, and a meer creature King could not perform those several actions which were necessarily to be done by Christ, who was a Priest, a King and a Prophet, all three meeting happily in him, and in him alone. Christ in regard of his Priestly office, which was after the order of Melchizedeck) offered up his body as a propitiatory sacrifice by his eternal spirit, to reconcile us to God his Father, to obtain remission of sinnes, spiritual graces, and life eternal by an alsufficient price laid down for us. Indeed God is said to love the world, and from thence to give his Son to die for the Elect, Joh. 3.16. and freely to forgive all our sinnes: but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest, and Sacrifice: For we must consider a double reference of Gods love; One towards the creature, the other towards his justice, and hatred of sin. God would have his Son to satisfie them both with due recompence. He satisfied his love to the sinful creature, when he gave his Son to be our Mediator: He satisfied his love to justice, and hatred of sin, when he gave his Son to die for us, and by his blood to expiate our sin: He satisfied his love to the creature, because out of love he forgives sins freely in regard of the creature, though he laid the punishment on his dear Son to satisfie his justice: For notwithstanding his love to justice, and hatred of sin, he out of his love to his Elect forgives their sins, and gives them eternal life, in which respect it may be truly said, God satisfied himself, and appeased himself in his beloved Son. Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God: The Church is redeemed by the blood of God, Acts 20.28. Not was it sufficient that Christ should be a Saviour in regard of merit, but he must be so also in regard of efficacy; and he executes his offices most powerfully and gloriously, being exalted (after he had overcome death) above all principalities and powers, where he is our advocate, yea, such an advocate as can plead the worthinesse of his person, his perfect obedience, and meritorious sufferings, and can do whatever he pleaseth to promote our happinesse: Hence,

1. Conversion, illumination, and all saving graces are his free gift, Joh. 5.26. and Paul oft prays, Grace, and peace from God the Father, and from Jesus Christ.

2. He governs them by his holy Laws, protects them by his grace, and power, and singularly cares for them as his precious jewels, is tenderly affected to them as a father to the child, &c. John 10.28. and b…ings them at last to his eternal inheritance, 1 Pet. 1.5.

3. He sends his holy Spirit to dwell in them, and to be their comforter, and this proves him also to be the true God, in that he can send the holy Ghost, who is also the ever living God.

4. As he quickned his own body, so he will raise them up at the last day: Hence he calls himself, the resurrection and the life, Joh. 6.40. So, 1 Cor. 15.21, 22.

5. He will send his Angels to gather them together, and shall passe sentence on the Devils and the wicked, and force every knee to bow to him, Isa. 45.23. Rom. 14.10, 11. Tit. 2.13.

6. He will give unto his sheep eternal life, Joh. 10.28. and 17.24.

See all these Arguments enlarged, and vindicated from all the cavils, and objections of the adversaries by Mr. Estwick in his answer to Bidle.

Quest. How far forth are the actions of Christ to be imitated by us?

Answ. For answer hereunto we must distinguish of Christs actions: As,

1. Such as were done by his divine omnipotency, as all his miracles were: These are admirandae, & adorandae, non imitandae: To be admired, and adored, not to be imitated.

2. Such as were done by his prerogative. As his sending for the Asse without his owners consent: These are amandae, non imitandae: To be loved, not to be imitated.

p. 3033. The actions of his Mediatorship: as his dying for sin, rising from the dead, ascending into heaven, &c. These are not to be imitated but only analogically: Thus, as he died for sin, we must die to sinne: As he rose again, so we must rise to newnesse of life: As he ascended into heaven: so must we daily in our Meditations, and affections: As he was a King, so must we be to conquer our lusts; As he was a Priest, so must we be to offer up spiritual sacrifices. 1. Of a contrite heart, Psal. 51.17. 2. Of righteousnesse, Psal. 51.19. 3. Of praise, Heb. 13.15. 4. Of almes, Heb. 13.16. 5. Of our selves, our soules, and bodies, Rom. 12.1. As he was a Prophet, so must we be to instruct our families.

4. His ministerial actions, wherein especially two things are considerable.

1. His unction, or fitting with gifts.

2. His mission and sending by his Father: and these are to teach Ministers not to run before they be gifted by God, and sent by the mediate means of the Presbytery.

5. His natural actions, as eating, drinking, sleeping, &c. wherein, though we do the same, yet we cannot be said to do them in imitation of him, because we do them by a natural instinct.

6. His occasional, and accidental actions: As his instituting, and celebrating of the Sacrament at night and after supper, and in an upper room, &c. His being baptized in a River, &c. These we are not to imitate him in.

7. His moral actions of piety, and holinesse, and these especially we are to imitate him in, and to walk as he walked, 1 Joh. 2.6.

Quest. How is the whole work of our salvation carried on by Christ?

Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity: As,

1. He is the foundation of our election, Eph. 1.4.

2. The price of our redemption, 1 Pet. 1.18, 19.

3. The efficient cause of our regeneration, Eph. 2.10.

4. The author of our justification, Jer. 33.16.

5. The beginner and perfecter of our sanctification, Heb. 12.2. Joh. 15.4, 5.

6. The matter of our consolation both temporal and spiritual, Joh. 16.33. Rom. 5.1.

7. The sweetner and sanctifier of all our troubles, Rom. 8.37, &c.

8. The assurance and pledge of our resurrection, 1 Cor. 15.20. 1 Thes. 4.13.

9. The procurer, and producer of our glorification, Joh. 17.22. Rev. 21.23. and therefore he may well be called our all in all.

Absumus a te,

Vivimus ex te,

Fidimus in te,

Tendimus ad te,

Non nisi per te,

Optime Christe.