The Holy Arbor, Chapter 4 · Section 3
§. 3. And in Jeſus Chriſt his onelyonly Son, our Lord.
THe whole Hiſtory of Chriſt may be comprehended in his Divinity, his Humanity, his Office, and his Theanthropeity. Chriſt is very God, Joh. 1.1. Mat. 1.23. and very Man, Gen. 3.15. Iſa. 7.14. God and Man, and that in one perſon, Joh. 1.14. Phil. 2.6, 7, 9, 11. 1 Tim. 2.5, 6. and the Savior of Mankinde, 2 Cor. 5.18. Joh. 1.20. 1 Joh. 2.2. So that in Chriſt are two perfect Natures, whole and diſtinct, and double Properties alſo, and operations natural; but one perſon, ſubſiſting in both theſe Natures, Divine and Humane: for it was requiſite that one and the ſame ſhould be Mediator both by Merit and by Power. Now Chriſt as concerning his perſon hath but one Father and one Mother; a Father as touching his Godhead, a Mother as touching his Manhood; the Virgin Mary, of whoſe ſubſtance he was conceived by the power of the Holy Ghoſt, Gal. 4.4. 1 Tim. 2.5. So that though each Nature hath its property remaining diſtinct to it ſelf, yet are they ſo joyned, as they make but one perſon in Chriſt, who was whole God, and whole Man; whole God alſo with his body, but not according to his body, God; whole Man alſo with his Godhead, but not according to his Godhead, Man: So alſo whole Adorable with his body, but not according to his body, Adorable; whole Increate alſo with his body, but not according to his body, Increated; whole Formed alſo with his Godhead, but not according to his Godhead, Formed; whole Conſubſtantial with God alſo with his body, but not according to his body, Conſubſtantial; as neither alſo is he according to his Godhead Coeſſential with men; but he is according to the Fleſh Conſubſtantial unto us, exiſting alſo in his Godhead: For when we ſay he is according to the Spirit Conſubſtantial with God, we may not ſay he is according to the Spirit Coeſſential with men: And contrarily, when we affirm him to be according to the Fleſh Conſubſtantial with men, we may not affirm him to be according to the Fleſh Conſubſtantial with God. The diſtinction and unconfoundableneſs of the Nature and Properties of the Word and the Fleſh muſt thus exactly, not with a running eye, but warily be obſerved, that we may avoid the bringing in of a Diviſion of one moſt undivided perſon.
Touching Chriſt, in the Creed we learn to believe theſe two things:
1. His Humiliation, whereof there be three degrees:
1. His Incarnation; not by turning the Godhead into the Nature of Man, but by taking Mans Nature to the Godhead, that ſo one perſon might be both God and Man.
2. His Suffering death on the croſs for our ſins.
3. His Deſcenſion into Hell, that we might be delivered from Hell and everlaſting death.
2. His Exaltation, whereof there are alſo three degrees:
1. His Reſurrection from death to life, and his Aſcenſion.
2. His Honor, Power and Authority in Heaven and Earth, together with God the Father, by ſitting at his right hand.
3. His coming at the end of the World, to judge all that ſhall then be found alive, and all that have dyed ſince the world began.
Chriſt
1. In reſpect of his Divinity, is the Image, not of himſelf, neither of the Holy Ghoſt, but of his eternal Father, coeternal, conſubſtantial and coequal with his Father in Eſſence, in eſſential properties and works, and is that perſon by which the Father doth immediately reveal himſelf in creating and preſerving all things, but chiefly in ſaving the Elect.
2. In his Humane Nature he is the Image of God, and that of the whole Trinity, becauſe the three Perſons together beſtowed on Chriſts Humanity theſe gifts, Properties and Majeſty, which are the Image of God.
To believe in Jeſus, is to believe
1. That he is the Savior of Mankinde.
2. That the Son of God, born of the Virgin Mary, is this Jeſus the Savior, whom God will have us acknowledge, hearken unto, and worſhip, Mat. 1.12.
3. That he alone doth fully and perfectly deliver us from the evils of crime and pain.
4. That he is not onelyonly the Savior of other the choſen of God, but mine alſo.
5. That he is not our Savior by his Merit onelyonly, but alſo by his efficacy and effectual working.
Chriſt is called The firſt-born, in four reſpects; viz.
1. According to his Divine Nature, being begotten of the Father before all creatures, and of the ſame ſubſtance with him, Coloſſ. 1.15. Rom. 8.29.
2. According to his Humane Nature, even as he took upon him our fleſh, and was born of the Virgin Mary, ſo he was alſo her firſt born, Mat. 1.25. Luke 2.15. Not that the bleſſed Virgin had other after him, but becauſe ſhe had none before him.
3. Becauſe he was the firſt that roſe out of the grave, and made a way for us unto everlaſting life, therefore he is called The firſt-born from the dead, Col. 1.18.
4. As the firſt-born was ſet apart, and then ſacrificed unto God; ſo Chriſt was ſeperated from ſinners, Heb. 7.26. as the unſpotted Lamb of God, holy and acceptable, and then made a perfect oblation of himſelf, not for himſelf, but for the ſins of his people, Heb. 7.27.
Chriſt is ſaid to be our Lord, in three reſpects:
1. By right of Redemption, becauſe he hath ranſomed us from our ſins.
2. By the right of Conqueſt, for he hath ſubdued the Devil, who had us in his power, Heb. 2.15.
3. By the right of Spiritual Marriage, becauſe he is to the Church as the Husband is to the Wife.
So likewiſe Chriſt is our Head, in three reſpects:
1. In reſpect of his perfection, becauſe he is both God and Man; and in gifts, as touching his Humane Nature, exceedeth all creatures, Col. 2.9.
2. In dignity, order, glory, majeſty, power and authority, which in his Humane Nature glorified, he now openly ſheweth forth and declareth, Heb. 1.2. & 3.6.
3. In reſpect of his Office, for he is over every member of the Church, he ruleth, governeth, quickneth, nouriſheth and confirmeth them.
We are alſo in three reſpects the members of Chriſt
1. Becauſe by Faith and the Holy Ghoſt we are joyned unto him, and alſo are knit together amongſt our ſelves as the members to the Head, and one with another.
2. Becauſe we are quickned and guided of him, and from him as the Fountain we draw all good things; ſo that except we continue in him, we have not eternal life in us.
3. Becauſe as in mans body are divers faculties and functions of the members; ſo are the gifts and functions divers of the members of Chriſt in the Church.
Jeſus is called Meſſias, or Chriſt, or Annointed,
1. Becauſe he was appointed of his Father from everlaſting the Mediator, that is, the chief Prophet, Prieſt and King of the Church, Joh. 7.28.
2. In reſpect of the gifts of the Holy Ghoſt, which were poured on him thick, abundantly, and moſt perfectly, Joh. 3.34.
The Anointing of Jeſus ſignifieth,
1. The ordaining of the Son of God to the Office of the chief Prophet, Prieſt, and King of the Church.
2. The eſpecial communicating of the gifts of the Holy Ghoſt, neceſſary for this Office.
3. Gods approbation and proſpering of this Office, Iſa. 53.10. Now we muſt not here underſtand Chriſts Anointing, as if it were a Typical, Ceremonial or Sacramental Anointing, but real and Spiritual; that is, he received the thing it ſelf, which was prefigured and ſignified by the Ceremonial Anointing, which was the Holy Ghoſt, Pſa. 43.97. Heb. 1.9.
Chriſt as touching his Office was Anointed of God to be
1. A King; by his Divine Power delivering us from the Tyranny of our Enemies,
Devil.
Sin.
Death.
Making us Subjects to his Kingdom, Ruling us and his whole Church,
By the Scepter of his Word.
By the Power of his Spirit.
2. A Prophet; by declaring all the Will of God unto us by his word, giving us the Holy Spirit to underſtand, conſent to, and obey it.
3. A Prieſt; by making an Atonement, by offering up himſelf once for all, by offering on the Croſs his Body and Blood for us to God the Father, that he might make ſatisfaction for our ſins.
Chriſts Royal Office is
1. To Rule by his Word and Spirit his Church gathered out of all Nations, from the beginning of the world.
2. To defend and preſerve this his Church in this life, againſt all both inward and out ward foes.
3. To make his Church partaker of the bleſſings of his Kingdom, and to adorn her, being raiſed up from the dead, with everlaſting glory and bliſs.
4. To overcome and rule his Enemies by his might and power, and at laſt to thruſt them down into eternal torments.
The Office of Chriſts Prophetical function, for which he is called The Word; viz.
1. To open and declare unto men, God and his ſecret Will, of ſaving Believers by and for him, ſhewed unto him immediately of God himſelf.
2. To refine and purifie the Law and Worſhip of God from corruptions, Mat. 5.6, 7.
3. To open the Promiſes of the Goſpel concerning himſelf, to be born, to ſuffer, and to dye concerning Remiſſion of ſins, our Reconciliation unto God, and of Salvation and Everlaſting life.
4. At length alſo aſſuming and taking to him Humane Nature, to teach as by his voyce the will of God concerning us and towards us, and to confirm this Doctrine of Miracles.
5. Not onelyonly to give Oracles and Propheſies, to open the will of God by Prophets, and to teach and expound it himſelf; but alſo to ordain and inſtitute the Miniſtery of the Word and Sacraments; that is, to call and ſend Prophets, Apoſtles, and other Miniſters of the Church, and to furniſh them with gifts neceſſary to this Miniſtery, Joh. 20.21.
6. To give the Holy Ghoſt, Mat. 3.11.
7. To be through his own and others Miniſtery effectual in the hearts of the hearers; that is, to open and lighten our mindes by his Spirit, that we may underſtand his voyce, Luke 24.45.
8. To effectuate alſo that which by the efficacy of his Spirit he ſpeaketh in our hearts; that is, to move our will to yield aſſent and obedience to thoſe things we learn and know, Eph. 5.25.
The four principal parts of Chriſts Prieſthood:
1. To teach men both outwardly by his voyce and the voyce of his Miniſters, and inwardly by the efficacy of his Spirit.
2. To offer himſelf a Sacrifice and a Ranſom, full, ſufficient and acceptable unto God for the ſins of the world.
3. To make continual Interceſſion for us to the Father.
4. To apply his Sacrifice unto all thoſe for whom he prayeth.
Again, the diſtinct parts of Chriſts Prieſthood may be theſe two:
1. Satisfaction, which conſiſteth partly in ſuffering, partly in obedience.
2. Interceſſion, in that he is become our perpetual and perfect Advocate, that thereby God might be appeaſed, and we reconciled unto him; the fruit whereof is, that we are
Cleanſed from the guilt of ſin.
Redeemed from the wrath of God.
Ranſomed from the curſe of the Law.
Juſtified before God.
Delivered from the burthen of Ceremonies.
Freed from fear of condemnation.
How the Church of Rome doth endeavor to overturn both the Regal, Prieſtly and Prophetical Office of Chriſt:
1. His Regal Office, by making the Pope the Head of the Church, and giving him power to make Laws to binde the conſcience as Gods Laws do.
2. His Prieſtly Office, by their Maſſing Prieſthood, wherein they daily offer up an unbloody Sacrifice for the ſins of the quick and the dead.
3. His Prophetical Office, by ſaying the Scriptures are imperfect without Tradition; in giving liberty to the Pope to make new Laws, and to expound the Scriptures, as Supreme Judge. Theſe things they teach, and therefore that Church is not worthy to be counted a Member of Chriſts Church.
How Moſes is ſaid to write of Chriſt:
1. Becauſe he recounteth the Promiſes concerning the Meſſias to come: In thy ſeed ſhall all Nations be bleſſed, Gen. 12.3. God ſhall raiſe you up a Prophet, Deut. 18.11. A Star ſhall riſe out of Jacob, Numb. 24.17.
2. He reſtraineth the Promiſe concerning the Meſſias unto certain perſons, of whom he was to be born; by which afterward the Promiſe of the Meſſias was more and more renewed and revealed.
3. The whole Levitical Prieſthood and ceremonial Worſhip had a reſpect, and were referred unto Chriſt, as the Sacrifices, Immolations, Altars, Temple; yea, the Kingdom alſo and the Kings were a Type of the Kingdom of Chriſt.
Chriſt our Mediator is ſaid to be man perfectly juſt, fulfilling the Law four ways:
1. By his own Righteouſneſs, performing ſuch perfect obedience as the Law required.
2. By paying ſufficient puniſhment for our ſins.
3. By fulfilling the Law in us, by his Spirit, when he regenerateth us by it.
4. By teaching it, and by purging it of errors and corruptions.
Why Interceſſion for us to the Father, is proper onelyonly to the Son:
1. Becauſe himſelf living on earth in the time of his fleſh, was made a Suppliant and a Sacrifice for us unto the Father.
2. Becauſe he earneſtly will, according to both Natures, that the Father for his Sacrifice once accompliſhed on the Croſs, remit unto us our ſins, and reſtore unto us righteouſneſs and life.
3. That the Father looking upon the Sacrifice and will of his onelyonly begotten Son, receiveth all Believers into his grace and favor.
Chriſt our Mediator is a Reconciler of God and men: Now to Reconcile ſignifieth,
1. To make Interceſſion or intreaty for him who offendeth, unto him who is offended.
2. To make Satisfaction for the injury offered.
3. To promiſe and to bring to paſs, that the party who hath offended offend no more; for except this be brought to paſs and effectuated, the fruit of the Interceſſion is loſt.
4. To bring them to an Atonement and Agreement, who were before at enmity.
(The Office of a Mediator being to deal with both parties, both the offended & the offender) with God the party offended, our Mediator had neceſſarily to do theſe things; viz.
1. To make Interceſſion for us, and to crave pardon of him for our faults.
2. To offer himſelf for to ſatisfie.
3. To ſatisfie indeed the Juſtice of God, by ſuffering for our ſins puniſhment ſufficient, though Temporal.
4. To crave and obtain of God, that he would accept of this ſatisfaction as a price of ſufficient worthineſs, for which he would account us children, pardoning our ſins.
5. To be our Surety, that at length we will leave off to offend him by our ſins; without this Suretiſhip, Interceſſion findeth no place with men, much leſs with God.
With us the parties offending, our Mediator doth theſe things,
1. He is the Meſſenger or Ambaſſador of God the Father to us, to ſhew or open this Decree of the Father, That he doth preſent himſelf to make ſatisfaction for us, and that God will for this ſatisfaction pardon us, and receive us into favor.
2. He doth perform this ſatisfaction, by pouring out of his own blood.
3. He doth impute and apply that ſatisfaction unto us.
4. He doth cauſe us, by giving his holy Spirit unto us, to acknowledge this ſo great a benefit, and to embrace, and not reject it.
5. He doth by the ſame Spirit cauſe us to leave off to ſin, and begin to be conformable to Gods Law; that is, he doth regenerate us, and reſtore the loſt Image of God in us.
6. He preſerves, maintains and ſhields us in this Reconcilement, againſt the Devil and all our Enemies, yea againſt our own ſelves, leſt we revolt again.
7. He glorifies us, being riſen again from the dead, and ſo perfects our Salvation.
It was neceſſary that our Mediator ſhould be true Man, for theſe Reaſons:
1. Becauſe it was Man that ſinned.
2. That he might ſuffer death.
3. That he might help and relieve our infirmities.
4. That he might be our Brother and our Head, and we his Members, Heb. 2.14.
5. Becauſe of Gods Juſtice and Truth.
It was requiſite that our Mediator ſhould be true God, for theſe Reaſons:
1. That he might be able to ſuſtain the infinite wrath of God, or grievouſneſs of puniſhment, which ſhould be temporal, yet equivalent to eternal pains.
2. That his puniſhment might be a ſufficient and full worthy Merit and Ranſom, for the purging of the ſins even of the whole world, and for the repairing of that righteouſneſs and glory which they had loſt.
3. That he may reſtore by his forcible operation and power, the Image of God in us.
4. That he ſhould make known unto us the Secret Will of God concerning the receiving of Mankinde again into favor, Job. 1.18.
5. That he might give the Holy Ghoſt, by whom he might beſtow on us, maintain and perfect in us the Benefits purchaſed by his death; as Remiſſion of Sins, Righteouſneſs, New-obedience, and life everlaſting, Joh. 15.26.
Meer man, or any creatures, could not have wrought out our delivery, for theſe Reaſons:
1. Becauſe the Juſtice of God doth not puniſh in other creatures that which man hath committed.
2. No creature could ſuſtain temporal puniſhment equivalent to eternal.
3. He who is himſelf defiled with ſin, cannot ſatisfie for others.
4. Becauſe the puniſhment of a meer creature, would not be a price of ſufficient worthineſs and value for our delivery.
5. Becauſe the delivery of man is wrought after a ſort alſo by Regeneration.
The Benefits of the Mediator; viz.
1. Our wiſdom,
1. Becauſe he is the matter or ſubject of our wiſdom, 1 Cor. 2.2.
2. Becauſe he is the Cauſe or Author of it, and that three ways:
1. Becauſe he hath brought out of the Boſom of the Father, the Doctrine of our Redemption.
2. Becauſe he hath ordained, and doth preſerve the Miniſtery of the Word.
3. Becauſe he is forcible and effectual in the hearts of the choſen, making them yield their aſſent to the Word or Doctrine.
2. Our Righteouſneſs; that is, our Juſtifier, for in him our Righteouſneſs is as in the ſubject.
3. Our Sanctification, becauſe he doth Regenerate us by his holy Spirit.
4. Our Redemption, becauſe he finally delivereth us.
The Theanthropeity of Jeſus is of this fourfold uſe; viz.
1. That as often as this Name comes in our mindes, we may think our ſelves without Jeſus to be a people utterly loſt.
2. That we may be admoniſhed to ſeek Salvation from him alone, for Jeſus is the onelyonly Son of God.
3. That we may oppoſe this Name to Deſpair, to the greatneſs of ſin, to our own unworthineſs, and to the power of the Devil.
4. That we may know that in this Name is compendiouſly contained the whole Goſpel.
The duties to be performed by us, to ſhew our faith in Jeſus Chriſt:
1. A thankful admiration of this unſpeakable favor of God, in giving Chriſt unto us.
2. An humbling of our ſelves to ſeek the good one of another, as Chriſt did for ours.
3. To be lifted up in heart to heaven, where our Nature ſits at the right hand of God.
4. To yield all due reverence to this Lord and gracious Jeſus of ours.
There is but one Mediator, 1 Tim. 2.6. and the Reaſon is, Becauſe the Son onelyonly is Mediator, and can perform the Office of the Mediator; and there is but one onelyonly natural Son of God, therefore the Papiſts will one day ſadly finde themſelves miſtaken: And this Chriſt our Mediator, is a Pacifier and Reconciler of God and Men, as well by merit and deſert, as alſo by efficacy and forcible operation; that is, a middle perſon between God offended and angry with and for ſin, and mankinde offending and ſubject to the wrath of God; To reconcile men unto God, reſtoring them into favor, cauſing men to love God, and God men, and that by making intreaty and ſatisfaction to Gods Juſtice for them, and applying forcibly and effectually unto them his Satisfaction or Merit; Regenerating them, that they may ceaſe from ſinning, and hearing their groans and petitions when they call upon him. And it was neceſſary that our Mediator and Deliverer ſhould be ſuch a one as was very Man, and that perfectly juſt too, becauſe the Juſtice of God requireth, that the ſame Humane Nature which hath ſinned, do it ſelf likewiſe make recompence for ſin; and, becauſe he that is himſelf a ſinner, cannot make recompence for others, 1 Pet. 3.18. And that he ſhould be alſo very God, that he might by the power of his Godhead ſuſtain in his fleſh the burthen of Gods wrath, Iſa. 53.3. and might recover and reſtore unto us that Righteouſneſs and life which we loſt, 1 Joh. 1.2.
You that Believe in Merits of your own,
And Sacrifice unto the God Ʋnknown;
That think a Pardon ſent from Rome can make
A Sin no Sin, even for Saint Peters ſake;
That do believe in Antichriſt, and hope
To finde or make a Savior of the Pope,
Fall down before your Dagon: But let all
That profeſs one Faith Apoſtolical,
Believe in God, and by one Faith accord
In Jeſus Chriſt his onelyonly Son, our Lord.