The Rule of Faith, Exegesis of Apostles Creed · Article 2

The Rule of Faith · Exegesis of Apostles Creed · Article 2

p. 203The ſecond Article.

And in Ieſus Chriſt.

1. COR. 3. 11.

For other Foundation can no man lay, then that which is layd, which is Chriſt Ieſus.

HItherto of the Nature of God, and the workes of Creation: Now it followes, that we conſider of the Articles that concerne our Redemption by Chriſt, and ſo the workes of grace. And ſo in the Redeemer, Faith lookes vponupon foure things: Firſt, his Titles, Ieſus Chriſt, the onelyonly Sonne of God and our Lord. Secondly, his Incarnation, wondering at both his Conception and Birth. Thirdly, his Humiliation for our ſinnes, as hee ſuffered vnderunder Pilate, was crucified, &c. Fourthly, his Exaltation, as hee roſe from the dead, and aſcended in Heauen, &c.

But before I come to breake open theſe glorious Myſteries, It is conuenient to conſider of three things:

1. What neede we hauehave of a Redeemer, to be thus incarnate or thus humbled, &c.

2. By what right we can be capable of any intereſt in a Redeemer.

3. In what manner wee muſt beleeue theſe Articles.

p. 204For the firſt, there are two things in the condition of eueryevery man by nature, which may ſhew euidently that hee doth infinitely neede ſome courſe to bee taken to free him out of that miſery he is in: the one is his ſinnes, the other is the puniſhment either is vponupon him, or he is liable to.

And firſt for ſinne, eueryevery man:

1. Is guilty of Adams ſinne, Rom. 5. 12.

2. He is poſſeſſed by originall ſinne, by which hee is two waies vilely plagued; for he hath loſt all that righteouſneſſe and integrity of nature man had in the Creation: which he may feele, by his want of ſeruent louelove to God, awfull feare of God, confident truſt in God, affectionate delight in God, ſhining knowledge of God, &c. and ſo by his ſtrange deficiencies in his diſpoſition toward his neighbour: and beſides, he is poyſoned and infected with corruption in his nature, which is the more grieuous becauſe all men are infected, Rom. 5. 12. all are ſo from the wombe, Pſal. 51. and this inſection is in the whole nature of man, which he may feele, by the very diſorder of his naturall appetite to foode, ſleepe, procreation, & by the corruption of his very ſenſes, his eyes ready to wander after vanity, Pſal. 119. if they bee not guarded and watched, Iob 31. 1. and ſo his taſte and other ſenſes: & in his vnderſtanding he may feele a ſtrange kinde of power of darknes, and diſability to thinke of any good things, & proneneſſe to a world of vanities and euil, & in his affections he may daily perceiue a very vaſſalage to euil concupiſcence, giuing lawes of wickedneſſe to his members, Rom. 7.

3. He is horriblie infected with actuall ſinnes. In his minde hee may obſerue a world of wickedneſſe, ſwarmes of vile thoughts, the frame of his Imaginations being onelyonly euill continually, Gen. 8. His heart is deceitfull and wicked aboue None good, no not one. Pſal. 14. 2.Ps 14:2all things, Ier. 17▪ 9. Oh what ſtrong luſts and paſſions are found in a mans heart from time to time? how doth the diuell draw men along ſecretly, as the fiſh is drawne with the baite, and that with ſtrange preuailings: what worlds of wickedneſſe hauehave paſſed through the tongues of men? Iames 3. and in their workes, how fearefully doth man ſinne in all he doth: his workes are all abhominable, Pſal. 14. p. 205for beſides that, he corrupts himſelfe in his beſt actions, he is guilty of diuers diſtinct ſinnes, and ſometimes theſe very groſſe and abominable: who can ſtand neere it to thinke of it?

1 How many ſinnes of other men he is guilty of, which he occaſioned by his euill example, euill counſell, or conſent, &c.

2 How innumerable his owne ſinnes are, of omiſſion and commiſſion, of ignorance, of knowledge, in his infancy, or riper age, at home or abroad, in his proſperity or aduerſity, againſt God, other men, or himſelfe, Pſal. 40. 2.

Againe, a mans eſtate by nature hath wonderfull neede of mending and alteration, if we conſider the miſery to which it is expoſed in reſpect of puniſhment, for wee hauehave all loſt Paradiſe. 2. And all the creatures about vsus are worſe then they were at firſt for our ſakes, Rom. 8. 20. 3. God is horribly wroth with all of vsus, Ioh. 3. 36. 4. The glory of our vnderſtandings is loſt, we are very beaſts, and hauehave not the vnderſtandings of men in vsus, Prou. 30. 2. 5. The Deuill doth in a manner what he will with vsus, Epheſ. 2. 2. 2 Tim. 2. 26. 6. Our ſelues are ſenſeleſſe and dead, Epheſ. 2. 1. The life of God is a moſt ſtrange thing to vsus, Epheſ. 4. 18. 7. Armies and changes of ſorrowes aſſault vsus in our bodies and eſtates, Deut. 28. 8. Good things are reſtrained from vsus, euen bleſſings of all ſorts, Ierem. 5. 25. 9. And the good things we hauehave, they doe not proſper with vsus, or they doe vsus hurt, Mal. 2. 2. Ier. 12. 13. 10. Horrible feares either of death or ſhame, or judgement of men, or God, doe many times cruelly torment vsus, Eſay 33. 14 & 65. 13, 14. Heb. 2. 15. Beſides, all that which wee are in danger of: for ſtrange puniſhments may be to the workers of iniquity in this life, Iob 31. 3. and we may dye miſerably, and who can recount the terror of the laſt Iudgement, and the violent fire may deuoure vsus in Hell for euer, Heb. 10 27. Mat. 25. 41. Thus of our need of a Redeemer.

For the ſecond point, man becomes capable of happineſſe by the Redeemer, by vertue of a new Couenant which God tenders vntounto man by the Redeemer. The firſt Couenant was a Couenant of workes, where perfect happineſſe was promiſed p. 206to man, vponupon condition of perfect obedience to the Law, to be performed by man in his owne perſon: This condition (man being fallen through his owne default) was impoſſible to be performed, and ſo the couenant being broken, all mankinde was vndone for euer. Now God is pleaſed to alter the firſt agreement, and to offer new Articles in this Couenant of grace, by which man might recouer out of the aforeſaid miſery and be ſaued. Now concerning this new agreement we are to conſider.

1 Who procured it.

2 VponUpon what termes he obtained it.

3 What he hath done to eſtabliſh it.

4 What good comes to vsus by it.

5 What cauſe we hauehave to bee wonderfully affected and comforted by it.

For the firſt, this agreement and new Couenant was obtained from God only by the Mediatour, who alone was Ieſus Chriſt, 1 Tim. 2. 5. The Sonne of God, became a ſutor for the ſonnes of men, and obtained of God theſe new Articles, with Gods infinite good liking, through his abundant mercy to man, Mat. 3.

For the ſecond, God yeelds to his motion for a new Couenant vponupon two conditions. The one, that he ſhould pay all mens debts, and ſo make ſatisfaction to the Iuſtice of God, Eſay 53. 6. 1 Tim. 2. 6. The other was, that hee ſhould performe ſuch an abſolute obedience and righteouſneſſe as might ſerue to iuſtifie the vngodly, 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5. 18, 19. Ier. 23. 6.

For the third, what Chriſt hath done to eſtabliſh all this, is reported in theſe Articles of the Creed, conteined in the middle part of it, deſcribing both his Incarnation, and Humiliation and Glorification.

For the fourth, the good that wee ſhall hauehave by this new Couenant, is reported in the laſt Articles of the Creed, Holineſſe, Communion of Saints, forgiueneſſe of ſinnes, reſurrection of the body, and euerlaſting life.

Now we ought greatly to reioyce in this new Couenant.

1 Becauſe it was vtterly impoſſible for vsus to bee any way p. 207happy, or eſcape eternall damnation, if we had continued ſtill vnderunder the old Couenant, Gal. 3. 13.

2 Becauſe this is a grace vouchſafed to the nature of man only: for the Angels are loſt, and for euer forſaken, and hauehave no grace offered to them.

3 Becauſe it is a grace vouchſafed only to certaine men, choſen of God out of the whole heape, and giuen to Chriſt, to be deliuered and ſaued by him.

4 Becauſe if a man beleeue aright in Ieſus Christ, he ſhall be accounted as righteous, as if he had perfectly fulfilled the whole Law, Rom. 10.

5 Becauſe this Couenant is euerlaſting and vnchangeable, there is no forfeiture, Eſay 54. 10. God hath ſworne to keepe this Couenant for euer, Heb. 6. 18.

6 Becauſe God hath bound himſelfe to put his Spirit into vsus, to make vsus keepe the Couenant on our parts, Ezech. 36. 27.

Thus then we ſee how it comes to paſſe that theſe Articles are put into our Creed, which had not beene if wee could hauehave beene ſaued by the firſt Couenant,

Now it remaines, that in the third place we conſider of the manner how we muſt beleeue theſe Articles concerning Ieſus Chriſt: where by the way we may obſerue one point that is not vnprofitable; viz. that to belieue aright in Chriſt is not a worke of nature, nor a thing that the naturall man in himſelfe is diſpoſed to: and that may appeare diuers wayes; for firſt, thoſe things about Ieſus Chriſt, are Articles of the Chriſtian Faith, which they had not beene, if they had beene ſuch things as the naturall man did know, or was diſpoſed to ſeeke after. 2. The light of Nature hath no principles at all concerning Chriſt, or that way of redemption by him. 3. Our Sauiour hath made it manifeſt, that the world is ſo farre from beleeuing, that it doth naturally hate ſuch as doe beleeue aright. 4. Becauſe there are many things in the Doctrine of our Redemption which are ſcandals to hearts of the wicked: Chriſt is a very Rocke of offence, 1 Pet. 2. 8. We finde by experience, that the naturall heart of man is extremely dull, and careleſſe of theſe Doctrines aboue all others. p. 2086. This is the condemnation of the world, that they do not beleeue in Chriſt Ieſus, Ioh. 3. 18. Laſtly, it is euidently affirmed, that faith in Chriſt is the gift of God, Eph. 2. 8.

Now this point is fit to be obſerued, partly to diſcouer the eſtates of multitudes of men, that ſpeake faire words of Ieſus Chriſt, when yet by nature it is certaine they louelove not the Lord Ieſus, nor take any ſound courſe to belieue in him; and partly to awaken ſuch as are deſirous to get into the Kingdome of God, that they may not truſt to their naturall hearts or diſpoſition, but rather in a godly iealouſie of the deceitfulneſſe of their owne hearts, to vſe all diligence, by reſiſting the ſluggiſhneſſe, and cauils, and deuices of their owne hearts, by the power of God in his ordinances, to ſtriue to make their faith ſure, and fully eſtabliſhed: and thus much for this point.

The way how theſe Articles are to be receiued, is by beleeuing in Ieſus Chriſt: for from the firſt part of the Creed we muſt borrow theſe words, I beleeue, and apply them to theſe Articles, thus; I beleeue in Ieſus Chriſt, &c. That from the coherence and maine drift of all theſe Articles, we muſt in generall take notice of this point: That as wee beleeue in God, ſo we muſt belieue in Ieſus Chriſt: marke it, we muſt not only beleeue him, or beleeue theſe Articles, but wee muſt beleeue in him; This is the Commandement of God himſelfe, that we ſhould doe ſo, 1 Ioh. 3. 23. and thus our Sauiour himſelfe requires it, that as wee beleeue in God, ſo wee ſhould beleeue in him alſo, Ioh. 14. 1. Yea, this is the ſubſtance of all that worke that God requires of a Chriſtian in the new Teſtament, this is to worke the worke of God, euen to belieue in him whom he hath ſent. Ioh. 6. 29. for firſt, the Father and the Sonne are one, and therefore we muſt honour the Sonne with the ſame honour we giuegive the Father, Ioh. 10. 30 & 5. 23.

Secondly, the foundation of all our happineſſe ſince the fall lyeth vponupon this, he is our ſurety, there being none that would vndertake for vsus but he, and it is he onelyonly that makes both ſatisfaction and interceſſion for vsus, and takes the charge of vsus, and therefore we muſt rely vponupon him.

Now for the explication of this point, that we may know p. 209what this beleeuing in Chriſt hath in it, I muſt conſider of it two wayes: Firſt, by ſhewing what beleeuing in Chriſt hath not, or what that Faith doth reiect, as vtterly oppoſite or repugnant to it: Secondly, what it hath in it diſtinctly both for the matter of beleeuing, and the manner of beleeuing.

For the firſt, the right beleeuing in Ieſus, doth caſt out;

1 All reſpects of falſe Chriſts, Mat. 24.

2 All ſpirits of error and doctrine contrary to Chriſt, 1 Ioh. 4. 1, 2. For his ſheepe doe heare his voice, with knowledge of it from all others, Ioh. 10.

3 The marke, or ſigne of reſpect of affection to, or dependance vponupon Antichriſt that beaſt, Reuel. 15. 2. and all communion with the ſeruants of the man of ſinne.

4 All truſt vponupon our owne merits, and Iuſtification by the workers of the Law, Gal. 2. 16.

5 All former euill courſes of life: for the Redeemer comes to none but ſuch as turne from tranſgreſſion in Iacob, Eſay 59. 20. and therefore repenting is annexed to beleeuing in the Goſpell.

6 The louelove of, and truſt in earthly things: for this faith makes vsus account all the glory of the world but as droſſe and dunge in compariſon of Chriſt and his righteouſneſſe, till we can forſake the world, wee neuer ſoundly ſeeke Ieſus, Phil. 2. 8.

For the ſecond, beleeuing in Ieſus hath in it foure things.

1 Perſwaſion or aſſent to theſe glorious truths that concerne Ieſus, and mans ſaluation in him, as in particular:

1 That hee came forth from GOD, with commiſſion to deale in this worke of the redemption of man, Iohn 16. 30.

2 That he came in the fleſh, 1 Ioh. 4. 2. & 5. 1.

3 That he is the very ſonne of God, Mat. 16. 1 Ioh. 5. 5. Ioh. 9. 35, 36, 38. Act. 8.

4 That he hath power enough to helpe vsus, Mat. 9. 28.

5 That there is no other name by which wee can bee ſaued, Act. 4. 12.

6 That all the promiſes of God ſhall be fulfilled in him, this is beleeuing the Goſpell, 1 Ioh. 5. 10. Thus of perſwaſion.

p. 2102 It hath in it eſtimation of Chriſt, as that that onelyonly can be precious for vsus, 1 Pet. 2. 7.

3 It hath in it a relying vponupon Chriſt for our Iuſtification, Phil. 3. 8, 9. and for our ſaluation, Acts 4. 12. Eph. 2. 8. and for our preſeruation in the meane time, liuing by the faith of the Sonne of God, Gal. 2. 20. and ſo there is a ſpirituall kind of confidence in the ordinances of Chriſt as they are his Commandements, and as hee worketh in them by his power, 1 Ioh. …. 23.

4 Yet further, to beleeue in Chriſt is to hauehave Chriſt, to receiue him into our ſoules: thus the phraſe of receiuing him, of his liuing in vsus, of our hauing of the Sonne is vſed in diuers Scriptures, Iohn 1. 12. Gal. 2. 20. 1 Iohn 5. 12. and thus for the matter of beleeuing.

Now for the fuller vnderſtanding of this Doctrine of beleeuing in Chriſt, it is neceſſary to conſider of the manner how we muſt beleeue: for

1 We muſt confeſſe the Lord Ieſus with our mouthes, wee muſt externally profeſ…e the Religion and ſeruice, and Faith of Ieſus: we muſt outwardly teſtifie our Faith, and not deny him before men: this is one thing in the beleeuing mentioned in the Creed.

2 That outward confeſſion is not enough: we muſt beleeue from our hearts and with our hearts, Rom. 10. 10.

3 We muſt beleeue in our owne particular: I beleeue, and what we beleeue we muſt apply it to our ſelues, that Chriſt was incarnate, ſuffered and glorified for me in particular.

4 We muſt beleeue in him and louelove him, though wee neuer yet ſaw him, 1 Pet. 1. 9.

5 We muſt reſolue to ſticke to our beleeuing, though wee ſuffer for it, Phil. 1. 28, 29.

6 We muſt perſeuere in the Faith, there muſt bee no time, wherein the Chriſtian may not ſay, I doe beleeue in Ieſus.

7 This Faith muſt be layed vp in a pure conſcience: we muſt euer after we beleeue in Chriſt Ieſus, make conſcience of all purity, and ſincerity of heart and life, 1 Tim. 3. 9.

Since all our happineſſe lieth in this skill of beleeuing in Ieſus, wee muſt vſe all meanes that wee may attaine to this p. 211Vſe.faith, that when the Sonne of man comes he may not finde vsus without faith: Now that we may attaine to this faith, that is able to ſaue vsus, and by which only we can hauehave the benefit of this new Couenant, wee muſt conſcionably practiſe diuers rules, which I will briefly put you in minde of.

1 We muſt confeſſe our vnbeliefe, and pray God to giuegive vsus this Faith: for Faith is the gift of God: It is one ſtep to beleeuing, to ſee that we doe not beleeue.

2 Seeing Faith comes by hearing the Word preached, Rom. 10. 14. We muſt attend vponupon that ordinance of God, and waite for the comming downe of the Holy Ghoſt.

3 We muſt ſtriue in hearing with all our might to apply the things we heare, as they may any way fit our caſe, for in application is the very doore of Faith, and that work eſpecially by which we receiue Chriſt and the promiſes of grace.

4 Wee muſt continually ſtudy the motiues to beleeuing: for there are diuers things which being ſeriouſly thought on, may raiſe vp a wonderfull deſire of Faith, and reſolution to ſeeke it and ſtriue for it, with which deſire, if it be ſincere and conſtant, Faith vſually comes into the ſoule.

Now there are many things ſhould fire vsus to this deſire of faith in Ieſus.

1 That it is the worke of God, Ioh. …. 29 It is that aboue all things is required of a Chriſtian: that one thing neceſſary: the ſumme and ſubſtance of our worke as wee are Chriſtians: yea, that very thing that makes vsus Chriſtians, for till we beleeue in Ieſus, we may be Chriſtians in ſhew, and in other mens accounts, but we are not ſo indeed till we be in Chriſt, which we cannot be but by beleeuing.

2 That it is a thing that God aboue all things deſires of vsus, which may appeare many waies: 1. Becauſe he commands vsus to beleeue 1 Ioh. 3. 23. 2. Becauſe he ſends his Ambaſſadors to vsus to inuite vsus; yea, & beſeech vsus in his name to beleeue, & to be reconciled, 2 Cor. 5. 3. Becauſe he binds himfelfe by Couenant to receiue vsus if we beleeue, Ioh. 3. 16. yea, & confirmes his Couenant not only by ſeales, but by oath, Heb. 6. 4. Becauſe in the office of the Couenant God excepts againſt no man, but he ought to thinke that all this p. 212grace is offered to him, if he will receiue it: and therfore he ſaith, whoſoeuer beleeueth: and in another place chargeth his Embaſſadors to declare ſo much to eueryevery creature, Marke 16.

3. It is horrible dangerous for a man to liue without this Faith in Ieſus: for without it, it is impoſſible to pleaſe God, Heb 11. 6. and beſides ſuch as hauehave the meanes, and are thus often called vponupon, may at length prouoke God ſo far, as that he will deliuer them vp to a Spirit of ſlumber, ſo as they cannot be able to beleeue, but be left to that curſe mentioned, Iohn 12. 39. 40. to hauehave their eyes blinded, and their hearts hardened, that they ſhould not ſee nor vnderſtand any more: but aboue all things it ſhould fright men, that God hath reſolued they ſhall be damned that beleeue not in Ieſus, yea, though they be worlds of men, Mat. 16. Ioh. 3. vlt.

4. If we conſider the wonderfull benefits we hauehave by beleeuing in Ieſus Chriſt: for he that beleeueth on him need neuer be aſhamed of his condition, Rom. 10. 11. for,

1. We get preſently out of darkeneſſe, aſſoone as wee ſo beleeue, Chriſt comes as a light into our hearts, Iohn 12. 44. 46.

2. Though we may hauehave many troubles in the world, yet in him we ſhall hauehave peace, Iohn 16. 33.

3. Woe ſhall be to them that wrong vsus and offend vsus: It were better a Mill-ſtone were hanged about their necks and they caſt into the ſea, Mat. 18.

4. All our ſinnes are forgiuen vsus aſſoone as we beleeue in his name, Acts 10. 48. Rom. 3. 25.

5. We thereby become all one with God the Father, and Ieſus Chriſt and the holy Ghoſt, we are made one with the Trinity after a heauenly manner, this is a dreadfull Myſterie, Ioh. 17. 20. 21. for as Chriſt is one with the Father, ſo are we one with Chriſt, and ſo in him with the father, as is explained in the ſame Chapter, verſe 22, 23.

6. We may get as much of all ſorts of bleſſings, as our Faith can aske in his Name: for the Father will denie vsus nothing, Iohn 16. 23. 24. 26. 27. It is the ſhame of beleeuers, that they hauehave not tryed his promiſe, they hauehave asked in a p. 213manner nothing of God all this while.

7. Chriſt will be made maruellous in al them that beleeue at the day of Iudgement: then ſhall our Faith be found vntounto praiſe, and honour, and glory in that day of the Reuelation of Ieſus Chriſt, 2. Theſ. 1. 10. 1. Pet. 1. 7.

8. Wee ſhall not periſh, but hauehave euerlaſting life: Wee ſhall be as ſure of it, as if wee had it already, Iohn 3. 16. 36. & 6. 40. 47. Chriſt auoucheth it with an Aſſeueration, wee ſhall not miſſe of it.

Thus much may ſuffice for this point of beleeuing in Chriſt: if any be deſirous to know whether they doe beleeue or not, let them ſeriouſly examine themſelues by the doctrine of the nature of Faith in Ieſus before handled. OnelyOnly I thought good to tell certaine of you that frequent this aſſemblie, that you are not beleeuers in Ieſus, all your ſhewes notwithſtanding: In ſpeciall, I meane it of thoſe of you that wilfully perſiſt in your offenſiue, and ſtrange apparell, and faſhioning your ſelues after this world: I proue by two Arguments among many, you are not true beleeuers: firſt, becauſe you receiue honour one from another, and ſeeke not the honour that comes from God. Your continuall care is to feede your humour of greatneſſe, and to be accepted of the great ones, and braue ones, and vaine ones of the Cittie or Countrey: Our Sauiour himſelfe askes you, how you can beleeue, yea, he determines it of ſuch, as ſo affect the honour of men that they cannot beleeue in him, Ioh. 5. 44. ſecondly, you will be reiected at the day of Iudgement as no beleeuers, becauſe our teſtimonie was not receiued, ye are wiſer then any ſeuen of vsus, that giuegive you reaſons againſt your vaine attire: you receiue the Teſtimonie of vaine men againſt our doctrine, though you hauehave bin often and generally reproued in our doctrine, though you hauehave bin often and generally reproued in our publique Miniſteries in the preſence of God, yet by following your fooliſh vanities, you ſtill forſake your owne merciemercy, 2. Theſ. 1. 10.

Now I come to the particular opening of theſe Articles: where firſt, we are to conſider of the Titles giuen to our Sauiour, which are foure, Ieſus, Chriſt, the Sonne of God, and our Lord. The firſt Title is his proper name, the ſecond and p. 214laſt expreſſe his Office, and the third expreſſeth his Nature. The Titles are both ſimple and Relatiue: ſimple Titles are Ieſus and Chriſt, which ſhew what he is in himſelfe: the other two are Relatiue, for in Relation to God, hee is his onelyonly begotten Sonne, and in Relation to vsus, he is our Lord: but this diuiſion muſt not bee too much preſſed, for it is not very exact, though vſed by ſome Diuines. That Ieſus is his proper name is manifeſt, but whether Chriſt be his Syrname, as ſome think may iuſtly bee doubted, becauſe it ſeemes rather a Title of Office, as King, Duke, or Earle are amongſt men, which are no Syrnames.

And in Ieſus.

COncerning this Title of Ieſus, diuers things are to bee conſidered:

1. The Etymologie of it, It comes of an Hebrew roote, and ſignifies a Sauiour, and is the ſame name with Ioſhuah and Iehoſhuah: and it may well be, that he had an Hebrew name to ſignifie that he was a Sauiour of the Iewes, and hee had a Greeke name Chriſt, to ſignifie the intereſt the Grecians or Gentiles had in him.

2. Who gaue him this Name: Hee did not aſſume it to himſelfe though knowing the end of his comming, and the fulneſſe of his ſufficiencie he might hauehave done it, neither was it put vponupon him by men, who giuegive names either caſually without reſpect of ſignification; or elſe when they giuegive good ſignificant names, there is a contradiction betweene their names and their liues: but an Angell was ſent from Heauen with great ſolemnity to appoint and impoſe his Name before he was borne, Luke 1. 26. and hee talketh with the Virgin about it: as an euill Angell talked with the woman about our perdition, ſo heere a good Angell talkes with the Virgin about our Saluation.

3. Why was he called Ieſus? Anſwer, this Name Ieſus or a p. 215Sauiour agrees to m…ntſo fitly as to Chriſt: hee onelyonly deſerues to be ſo called:

1. Becauſe his worke is to ſaue his people, Matthew 1. 21.

2. Becauſe there is no other Sauiour but he: hee alone ſaueth them: there is no other Name in Heauen and Earth by which we can be ſaued, Acts 4. 12. Rom. 5. 17.

3. Becauſe he ſaues from ſinnes which no man can doe: to deliuer from diſeaſes of the body, Phyſitians may; or from thraldome and outward ſeruitude, great Princes, or commanders may; but to ſaue the ſoule and from ſinne, none but Christ can, Mat. 1. 21. And to ſaue from ſinne is the greater worke, becauſe it cannot bee done, vnleſſe Gods Iuſtice be ſatisfied, and mans nature recouered, and the diuels conquered, and the world ouercome, &c.

4. Becauſe he can ranſome and redeeme dead men, Rom. 8. 2. 11.

5. Becauſe he ſaues by ſuch a price; he redeemes, by dying, by ſhedding his owne bloud, who alſo is more then man: to ſaue vsus he deſtroyes himſelfe, Gal. 3. 13. Heb. 2. 9, 10. & 13. 12.

6. Becauſe he is a perfect Sauiour, he will by degrees deliuer his people from the guilt of ſinne, and the power of it, and the effects of it, ſo as at the laſt they ſhall be freed from all ſinne and miſerie for euer: He makes Attonement for all ſinnes, 1. Iohn 1. 7. not for one onelyonly, and vndertakes to pay all our debts, and to heale all our diſeaſes, and at the laſt day will free vsus from all ſorrowes, ſickneſſe, ſin, death, and all miſery whatſoeuer.

7. Becauſe he is an eternall Sauiour: hee doth not ſaue ſuch as liued in one age onelyonly, but hee ſaueth all that come to him in eueryevery Age, Heb. 7. 25. & 13. 8.

8. Becauſe he is a generall Sauiour, not of Iewes onelyonly, but of Gentiles alſo, Rom. 3. 25. Hee is the Lambe of God that taketh away the ſinnes of the world, Iohn 1.

9. Becauſe hee doth all this worke of Saluation by one offering of himſelfe: hee did it at once for all Ages, Heb. 10. 14.

p. 21610. Becauſe his Redeemed ones, ſhall neuer bee in bondage againe.

11. Becauſe he giues ſuch preferment to all his Redeemed ones as neuer Conquerour did or was able to giuegive. Hee makes them all Sonnes of God, Heires, coheires with himſelfe, and giues them all eternall life: which will beſt appeare at the laſt day, Coloſ. 3. 3. 4. Rom. 5. 17. & 6. 23. Reuel. 19. 10.

The Vſe ſhould be eſpecially for inſtruction, and ſo in many things.

1. This ſhould be tidings of great Ioy, that there is a Ieſus, a Sauiour, ſuch a Sauiour. This word Ieſus is a ſhort Goſpell, euen the ſubſtance of all good newes, Acts 8. 35. our hearts ſhould reioyce, and our tongues ſhould be glad, Acts 2. 26. 22. Yea, our whole liues ſhould bee filled with gladnes, and thankefulneſſe that hauehave ſuch a Sauiour, that ſaues not from the Turke, but from the diuell, that pacifies not the wrath of a mortall man, but of the Immortall God, that payes all our debts, that ouercomes all our enemies, that ſaues not our bodies onelyonly from ſickneſſe, but our ſoules alſo from ſinne.

2. We ſhould eſpecially looke to it, that we faile not of Saluation by Ieſus, but labour to be ſuch, as he may be Ieſus to vsus, and ſo three things are neceſſarie.

1. That we ſhould ſeeke vntounto him for our ranſome, and healing, and Saluation, and deſire to know nothing but the Lord Ieſus onelyonly, 1. Cor. 2. 2.

2. That wee beleeue in his Name: this is Gods preceptorie Commandement, or wee ſhall hauehave no part in Ieſus, 1. Iohn 3. 23.

3. That if we would hauehave him ſaue vsus from our ſinnes, that they damne vsus not, we muſt then repent and conuert from our ſinnes, if we would hauehave God to bleſſe vsus in Ieſus, Acts 2. 19. & 13. 23. 24. Gal. 5. 6. Epheſians 4. 21. 2. Theſ. 3. 6. Iude 4.

3. Wee ſhould ſhew that wee are ſaued by Ieſus, by liuing ſo as may become this Doctrine: and ſo wee ſhould ſhew it.

p. 2171. By acknowledging his ſupremacie and ſufficiencie, againſt all the Popes, Papiſts, and diuells in the world: wee ſhould magnifie his Name aboue all Names, Acts 19. 17. 1. Cor. 12. 3.

2. By louing the Lord Ieſus aboue all things: accounting all things but loſſe and dung in compariſon of the knowledge of him, 1. Pet. 1. 9. Phil. 3. 8. longing for his appearing, and praying daily that the Lord Ieſus would come, Reuel. 22. 1. Theſ. 1. 10.

3. By liuing to him: ſpending our daies in his ſeruice, and as may become the honour of ſuch a Sauiour, 1. Theſ. 4. 1. doing all things in his name, Coloſ. 3. 17. and ſeeking his glory more then our owne things, Phil. 3. 20. we ſhould ſet him alwaies before vsus, Acts 2. 22. 25.

4. By hauing no confidence in the fleſh, but placing all our ioy and truſt in Ieſus, Phil. 3. 3.

5. By willing ſuffering any thing for Ieſus ſake: Yea, our liues ſhould not bee deare to vsus to confirme the teſtimonie of Ieſus, Acts 5. 41. & 20. 24. & 21. 13. 2. Cor. 4. 11. Reu. 12.

6. By liuing louingly, and with vnity amongſt our ſelues: Paul beſeecheth them by this Name Ieſus, that there ſhould be no diuiſions amongſt them, eſpecially in matters of Religion: for Ieſus is a Sauiour alone, and hee cannot bee diuided, 1. Cor. 1. 10.

7. By ſhewing all Faith and Hope in the expectation of the Reſurrection of our bodies, and Saluation of our ſoules.

Finally, this explication of the Name of Ieſus may ſhew, diuers ſorts of men know not Ieſus: as,

1. The Man of ſinne that vndertakes by his owne power, to deliuer the people from their ſinnes, by giuing them pardons, or by appointing them interceſſors, or by preſcribing them waies of ſatisfaction for their ſinnes, and all beſides Ieſus.

2. All ſuch as do not ſee themſelues to be loſt, and ſo to need a Sauiour.

3. All ſuch as liue in their ſinnes without repentance: for that p. 218ſhewes that Ieſus hath not ſaued them from their ſinnes, Iude 4.

4. All that diſpaire vnderunder the burthen of their ſins.

5. All that will not bow at the Name of Ieſus. Firſt, that will not by ſound ſubiection and obedience, yeeld themſelues to be gouerned by Ieſus Chriſt, and by his ordinances, Phil. 2. 11. 'tis not bowing their legges will ſerue the turne.

6. All ſuch perſons in generall as doe things contrary to the Name of Ieſus, by oppoſing that good way of Saluation in Ieſus, Acts 26. 9.

Thus of the firſt Title.

Chriſt.] His ſecond Title is Chriſt: Where I conſider, firſt, of the terme, and then of the things ſignified by the terme.

About the terme diuers things are to be conſidered:

1. The ſignification: Christ is a Greeke word, and ſignifies Anointed, and is the ſame in ſenſe with the Hebrew word Meſſiah, which alſo ſignifies Anointed.

2. Why in the New Teſtament, and ſo in our Creed, hee is called rather Chriſt by a Greeke terme, then Meſſiah which was the antient, and Hebrew terme? And that may bee to ſignifie the intereſt of the Gentiles: for as Ieſus an Hebrew name ſhewes the Right of the Iewes: ſo Chriſt a Greeke name ſhewes the Right of the Gentiles, both meeting in one Mediator betweene God and all ſorts of men.

3. The neceſſity of taking in this Title into our Creed: for the Iewes willingly acknowledged this Title of Ieſus, Iohn 6. 24. but excommunicated out of their Synagogues any that would openly acknowledge this Title of Christ, Iohn 9. and therefore it ſtands vsus vponupon to hold faſt this Title.

4. It muſt bee noted, that in the fift Application of this terme, it muſt not onelyonly be annexed to Ieſus, Acts 2. 36. Luke 2. 26. 27. but it muſt be vnderſtood, as if it were read the Chriſt; the terme of Chriſt as Anointed may be giuen to other men, as Dauid was Chriſt or Anointed, ſo are Kings Gods Anointed, but none was the Chriſt, but Ieſus of Nazareth.

p. 219Thus of the terme Chriſt: The thing ſignified is his Anointing, and about the Anointing of Ieſus diuers things are to be conſidered:

1. Who Anointed him: (viz.) the Spirit of the Lord, or the whole Trinity, Eſay 61. 1.

2. What his Anointing comprehends, (viz) the ſubſtance of all that which was ſignified by the Oyle in the Ceremoniall Law, eſpecially the Oyle with which the high Prieſt was Anointed: for thereby was ſhadowed,

1. That hee was certainely the perſon was choſen to the Office of a Mediator, for as the powring out of the Oyle did ſhew which was the Man, that was the Prieſt or King: ſo the Anointing of Ieſus did ſhew, that hee was the perſon choſen for this great worke.

2. That he had his ordination to his Office from God: for the Oyle in the Law, was preſcribed by God onelyonly, no creature did preſcribe it, or might make the like, Exod. 30. 33. 37.

3. That he was qualified with abundance of grace and fitneſſe for his Office: as that Oyle was compounded of diuers ſpices, Exod. 30. 34. ſo was Chriſt indued with all ſorts of gifts needfull for a Mediator: He was full of grace and truth, Iohn 1. 14. and hee had of the Oyle aboue his fellowes, neuer any Anointed with ſuch a meaſure of graces; God gaue not him the Spirit by meaſure, Iohn 3. 34. Pſal. 45. 7. Acts 10. 38.

4. That he did execute the Office of Mediator with vnſpeakable gladneſſe and willingneſſe. Neuer man did worke ſo willingly. It was the Oyle of gladneſſe hee was Anointed withall, Pſal. 45. 7.

5. That the gifts beſtowed vponupon him, were ſuch as were agreeable to his humane nature, for the Oyle conſiſted of earthly ſubſtance, his humane nature was not endowed with the eſſentiall properties of the God-head, but with created qualities.

6. That Ieſus ſhould be acceptable to God and man: he was a ſweet ſmelling ſauour vntounto God: and no perfume can ſmell ſo ſweet in the noſtrills of men, as doth Ieſus in the p. 220hearts of all beleeuers: nothing ſauours ſo ſweetely.

7. That our perſons and workes are made acceptable to God by him, As the Oyle did not onelyonly wet Aarons head but ranne downe vponupon his garments: ſo Chriſt is qualified with thoſe rich graces, not onelyonly to make himſelfe acceptable to God, but all his members ſmell of his Oyle in the ſight of God: Wee are (ſaith the Apoſtle) a ſweet ſauour vntounto God in Ieſus Chriſt, Pſal. 133. 2. Cor. 2. 16. wee hauehave receiued of his Anointing, 1. Iohn 2. 27.

The third thing is, to which nature this Anointing belongs? For anſwer it belongs to the whole Perſon, and ſo to both Natures. Chriſt is Mediator, and ſo Anointed in reſpect of his Perſon: for, Anointing comprehending eſpecially ordination to the Office and qualification for it, though in reſpect of the latter, the humane Nature was richly adorned as a ſumptuous Palace for the diuine nature to dwell in, and the diuine Nature could not need any pouring out of gifts, yet in reſpect of ordination to the worke of Mediator, the diuine Nature is aſſigned of God and choſen thereunto aſwell as the humane.

The fourth thing is, to what he was Anointed, or to what Office? I anſwer, hee was Anointed to bee all that which the Ceremoniall Anointing did ſignifie. Now three ſorts of men were Anointed, Priests and Kings ordinarily, and the Prophet Elizeus extraordinarily; which ſhadowed out, that the Meſſias ſhould be both the Prophet, the Prieſt, and the King of the Church, and to all theſe three was he called: and accordingly qualified with three eſpeciall gifts, Wiſedome, Holineſſe, and Power: Wiſedome fits him for his propheticall Office, and holineſſe for his Prieſtly Office, and Power for his regall Office: and ſo he anſwers to three things in our miſery: The firſt is our ignorance, the ſecond is the corruptions & diſorder of our liues, the third is the guiltineſſe, by which we are lyable to eternall puniſhment: our ignorance hee takes away as a Prophet, our guiltineſſe as a Prieſt, and our corruption and diſorder as a King bringing vsus into order.

His worke then is threefold, to be a Prophet to the Church, a Prieſt and a King: his work as Prophet is to teach the Church all needfull knowledges: His worke as Prieſt, is to make ſatisfaction p. 221for the ſinnes of the Elect: His worke as a King is to gather and rule the Church.

Firſt then, he is Anointed a Prophet to the Church, and his worke is to teach, and about his prophecying or teaching wee hauehave many things to inquire of: as,

1. What he treats of in his teaching: and ſo his worke is to interpret the Law of God, as we may ſee, Mat. 5. and to publiſh the Goſpell, or the new Couenant, Eſay 61. 1. and to foretell things to come, as we may ſee, Mat. 24. and in other places.

2. How he executed his teaching: and that is diuers waies: as, 1. By viſions and dreames, and ſo hee reuealed much doctrine in the Old Teſtament: 2. By Oracle, anſwering at the mercy Seat, or by Vrim and Thummim. 3. By Types and ceremoniall ſhadowes. 4. By inſpiration qualifying certaine choice men to write the Scriptures. 5. In his owne perſon hee came and preached vntounto men, Heb. 1. 1. 6. By the miniſtery of his ſeruants, whom hee ſends to teach the people of God, whether extraordinarily, as Prophets and Apoſtles, or ordinarily, as Paſtors and Teachers. Now our Sauiour is ſaid to propheſie in theſe mens miniſteries; Firſt, becauſe it is he that ordaines and ſends them, and calls them to the worke of teaching, Epheſ. 4. 11, 12. Secondly, becauſe they receiue from him commandement what to teach, and muſt teach onelyonly what hee commands them, Mat. 28. vlt. Tit. 1. …. Thirdly, becauſe hee qualifies them with gifts, and makes them able to teach: they hauehave nothing but what they receiued: and it is hee that ſpeaketh in their mouthes, they doe all they doe by the power of Chriſt dwelling in them, Eccleſ. 12. 11. Fourthly becauſe whatſoeuer comfort they promiſe to the godly out of his Word, and whatſoeuer threatnings they denounce againſt the wicked, hee will accompliſh it, as if it had beene vttered by himſelfe: and therefore is their miniſtery called Prophecying, becauſe deriued out of the Fountaine of Chriſts Propheſies.

3. The third thing is, how he is qualified for the execution of his office in teaching, either in his owne Perſon or by his p. 222Meſſengers? And of that the Scripture teſtifieth that all treaſures of wiſdome and knowledge are in him, Col. 2. 3. Yea, they are in him as the firſt fountaine: for the originall of all knowledge in the myſtery of God and godlineſſe is from him, who is the Word and wiſdome of the Father: No man knowes the Father but the Sonne, and he to whom the Sonne will reueile him, Mat. 11. 27. Iohn 1. 18. Hee onelyonly hath the Originall words of eternall life, Iohn 6. 68.

The fourth thing is the excellency of his manner of teaching, for,

1 He teacheth all the Elect of God: they are all taught of God, Ioh. 6. 45. Eſay 54. 13. Neuer any Teacher had ſo many Schollers.

2 He is a Teacher come from God. Hee commeth from aboue, and therefore is aboue all, he ſpeaketh the very words of God: the wiſdome hee teacheth is from aboue, all heauenly and ſpirituall, Ioh. 3. 31, 34.

3 He teacheth vsus the good way, there is no error, no vnrighteouſneſſe, no peruerſeneſſe, we may ſafely reſt vponupon any thing he teacheth, Prou. 8. Pſal. 119. 66.

4 He teacheth by efficacy as well as by Doctrine: other men may deliuer good Doctrine, but they cannot make it effectuall: but he teacheth with power, hee can make the Doctrine worke vponupon the deadeſt hearts of men: Hee can make the dead heare his voice, and liue, Ioh. 5. 25. He teacheth in wardly as well as outwardly.

5 He teacheth freely. He giueth all the Elect their teaching: I hauehave giuen them the words thou gaueſt mee, ſaith hee to his Father, Ioh. 17. 8.

6 He teacheth with wonderfull compaſſion: Hee knoweth how to hauehave compaſſion on the ignorant, and ſuch as are out of the way: Hee is in his teaching an euerlaſting Father, Heb 5. 2. Eſay 19. 6. Iohn 10. 11. Eſay 40. 11.

7 He teacheth men from their youth till their old age, which no other teachers doe, Pſal. 71. 17.

8 He teacheth his Schollers all things: other Teachers teach them but in ſome one or few particular kindes of knowledge; but he inſtructs them in all things needfull for their p. 223happineſſe: what he knowes himſelf that may be profitable for them, he teacheth it to them, Ioh. 15. 15.

9 He teacheth with wonderfull euidence and ſhining glory: his teaching rauiſheth the hearts of men aboue all things: at his teaching, we all behold with open face, as in a mirror, the glory of the Lord, 2 Cor. 3. 18.

10 Hee teacheth confidently; eueryevery word is faithfull and true, no Doctrine is ſo ſure, and all hee ſaith is deliuered without any doubting, Reuel. 3. 14.

The Vſe of the Doctrine of the Propheſie of Chriſt may be diuers.

Firſt, ſeeing Chriſt is giuen as the Prophet and onelyonly Lawgiuer of the Church, we may thence be informed of the wickedneſſe, of the preſumption of the man of ſin, that brings in a world of traditions to bind mens conſciences in them to worſhip God: Wee know no Prophet that hath power to teach otherwiſe then is written. Let that Sonne of perdition ſhew vsus his anointing, if he will hauehave vsus beleeue him, Gal. 1. 8. Deut. 4. 1, 2. Iam. 4. ….

Secondly, we muſt hence learne diuers Leſſons.

1 To make the more account of prophecying, to eſteeme the Miniſters of the Goſpell the more, becauſe Chriſt teacheth by them, and executeth his prophecying by their miniſteries: yea, it ſhould make vsus louelove the houſe of God the more, and long to be going vp to it, and call one vponupon another, becauſe the Lord Ieſus Chriſt doth teach vsus there, Eſay 2. 3. 1 Theſ. 5. 20. 1 Cor. 4. 1. 2. Yea, though wee did eat the bread of affliction, yet if God reſtraine not our teachers we ſhould reioyce in our portion, Eſay 30. 20.

2 We muſt not eſteeme of any man aboue what is written, 1 Cor. 4. 6. nor call any man Doctor or Rabbi on earth, becauſe one is our Teacher, euen Chriſt, Mat. 23. 8, 10. We muſt reckon of our Teachers as the Ambaſſadors of Chriſt, but withall, take heede that wee remember to giuegive the chiefe glory to Chriſt, for they hauehave nothing but what they hauehave receiued from him.

3 And chiefly, we muſt conſecrate our ſelues to the hearing of Chriſt, he that hath eares to heare let him heare, Mar. 4. p. 224Deut. 18, 19. God the Father hath from Heauen charged vsus with this duty as the chiefe thing, that we ſhould heare him, Mat. 17. 5. but it is not enough barely to heare him, but we muſt labour to bee ſuch, as hee requires his Schollers ſhould bee: for there bee diuers things Chriſt ſtands vponupon in his Schollers. He will not teach them, hee doth not account them any part of his charge, vnleſſe they bee ſuch as he deſcribes, and requires them to bee. Thus then is the queſtion, What doth Chriſt require in ſuch as he will vndertake to teach? Anſw. Diuers things: as

1 They muſt not be conceited of their owne wit and learning, and reaſon, but muſt deny themſelues, and become fooles that they may be wiſe. He cannot abide ſuch as are wiſe in their owne conceit, and will teach their Teachers. His Schollers muſt be poore in ſpirit, ſuch as truſt to nothing of their owne, but will thinke and belieue onelyonly what Chriſt tells them, Eſay 61. 1. 1 Cor. 3. 8. Yea, they muſt be ſuch as will declare their wayes to him, that is, ſuch as will confeſſe how ignorant and fooliſh they are and hane beene, Pſal. 119. 26.

2 They muſt be ſuch as will attend dayly at the Schoole doore, at the gates of wiſdome, Prou. 8. 34. They muſt be conſtant hearers, not ſuch as will play the Truants, or come to be taught but now and then, but they muſt bee ſuch as will be preſent as often as Chriſt ſhall reade: not like thoſe that heard him and maruelled, and went their way and left him, Mat. 22.

3 They muſt be ſuch as are broken in heart, and wounded in Spirit for their ſinnes: for he was ſent to preach the Goſpell to them that are broken in heart: ſuch as bewaile their ſinnes, and know no ſorrowes greater then for their ſinnes, theſe are ſuch as Chriſt deſires to teach, and will powerfully inſtruct, Eſay 61. 1. CHRIST ſends the rich and ſuch as are hard hearted by whole skores empty away, he will not teach them, as we ſee by dayly experience from Sabbath to Sabbath; when multitudes come to Church he doth ſpeake to the hearts but of a very few, the reſt he turnes away to goe as they came.

p. 2254 His Schollers muſt be meeke, that is, they muſt bring him a heart free from paſſions and worldly perturbations, and pride; for he ſaith, he will teach the meeke and humble his way: froward, peruerſe, proud perſons get little from Chriſts teaching, Pſal. 25.

5 There muſt bee in his Schollers the contempt of the world ſoundly formed: for he will not ſow among the Thornes. If mens hearts runne after their couetouſneſſe, or pleaſures, or reputation with the world, they are not fit for Chriſt.

6 His Schollers muſt receiue his Word with an honeſt and good heart, that is, with a heart that is free from baſe wickedneſſe, and filthy luſts, and groſſe ſinnes, and doth louelove and admire goodneſſe and holineſſe for-it ſelfe: and it is a heart that had rather get ſound grace then great credit, ſtriues more to be good, then to ſeeme ſo, Luk. 8. 15. ſuch as will learne the truth as the truth is in Chriſt Ieſus, Eph. 4.

7 He requires of his Schollers that they ſhould receiue his Word with full aſſurance, and put that difference betweene his teaching and all others, as with all confidence to beleeue and reſt vponupon what he ſaith, Heb. 3. 6. 2 Pet. 1. 19.

8 They muſt keepe his words, and not let them runne out, or be taken away by the Deuill, and deuilliſh diſtractions: they muſt be carefull to lay them vp in their hearts as in a Treaſury, Luk. 8. 15.

9 They muſt hearken to doe it, Deut. 4. 1. He lookes that his Schollers ſhould ſhew their learning by their practice, and hearken to this end to get skill to doe what he teacheth them. Yea, they muſt doe according to all that he teacheth them, Mat. 28. vlt. and they muſt bring forth fruit with patience, they muſt not thinke much to endure, what may befall them from the Deuill or the world, Luk. 8. 15.

10 He cannot abide ſuch Schollers as will not increaſe in learning, but after they hauehave come to ſchoole many yeers, yet need to be taught their A. B. C. in religion againe, Heb. 5. 12.

p. 22611 Hee requires his Schollers ſhould teach others, that which they hauehave learned of him themſelues: He ſo propheſies to them that hee makes them Prophets likewiſe to inſtruct the ignorant, admoniſh thoſe that are out of order, comfort the weake, eſpecially thoſe of them, that hauehave any authority ouer others, that is, ſo many of them, as be Parents or Maſters, or Rulers ouer others, Pſal. 71. 17. Pſal. 119. 27. 1 Theſ. 5. 15. But withall he chargeth them, that they take heed of falling out one with another, or being maſterly and imperious in teaching or iudging others, eſpecially in giuing lawes to others in things doubtfull or indifferent, without the authority and warrant of Chriſt, Iam. 4. 11, 12. & 3. 1.

12 He will not hauehave his Schollers learne of any body, but of himſelfe: he cannot abide they ſhould be carried about with diuerſe and ſtrange doctrine, Heb. 13. 9.

Laſtly, though he will teach freely, yet he expects from all his Schollers the freewill offrings of their mouthes, that is, praiſe and thankeſgiuing, according as they finde their profiting by his teaching, Pſal. 119. 108.

The Papiſts ſinne againſt the Propheſie of Chriſt many wayes, as

1 In that they create ſuch ſwarmes of Maſ prieſts, and ſeuerall orders of men, that either cannot or will not teach the Church.

2 In that they reſtraine knowledge from the people of God, by withholding the Scriptures and ſeruice of God from them in ſtrange languages.

3 In ſetting vp ſtockes and ſtones, euen grauen Images, and tell the people, that they ſhall ariſe & teach them, Hab. 2. 19.

Thus of the Propheticall office of our Sauiour: His Prieſt-hood followes.

About the Prieſt-hood of Chriſt we may conſider.

1 The Titles or names which are giuen to him in reſpect of that office, and ſo he is called the Lambe of God, Iohn 1. Our Paſſe-ouer, 1 Cor. 5. Sin, or an offering for ſinne, 2 Cor 5. vlt. Romans 8. 3. An attonement and propitiation, Romans 3. 25. 1. Iohn 2. 2. An Aduocate, 1. Ioh. 2. 2.

p. 2272. The places that proue that hee is indeed a Prieſt, Pſal. 110. 4. Heb. 5. 10. & Chap. 7.

3. The difference between him and the Prieſts of the Law: for Chriſt is a Prieſt after the order of Melchiſedech, Pſal. 110. 4. they were Prieſts after the order of Leui: Their Prieſt-hood was Typicall, his was Real, Heb. 10. 1. Theirs were inſtituted by the Law of the carnall commandement without an oath, his was inſtituted by the law of the ſpiritual commandement with an oath, Heb. 7. 16. 20. 21. their Prieſthood was ordained in the Old Teſtament, where the Church was in her nonage in bondage, but his in the time of the New Teſtament, when the Church was growne to be of yeares and free, Heb. 7. 28. There was difference alſo in the Perſon of the Prieſts: for thoſe Prieſts were of the Tribe of Leui, men, infirme, mortall, ſinners, that needed ſacrifice for themſelues: but Christ was of the Tribe of Iudah, infirme onelyonly in the dayes of his fleſh, but without all ſinne both before and after his death, Heb. 5. 3. 7. & 7. 14. 28. beſides Chriſt is Mediator of a better Teſtament then they were, Heb. 8. 6. & 9. 15. Their Prieſt-hood was to bee abrogated, his laſts for euer, Heb. 8. 13. Th…ir Prieſt-hood paſſed from Father to Sonne, but his abides alwaies in himſelfe, without ſucceſſion, Hebrewes 7. 3. 23. 24. 25. They were many and of different degrees, hee but one, Melchiſedech but a Type to which hee is reſembled, not a companion equall with him, Hebrewes 7. 23. Laſtly, they executed their Prieſt-hood in earth onelyonly, hee executes his Prieſt-hood in heauen alſo, (viz.) by Interceſſion, Heb. 9. 24.

4. The parts of his Prieſt-hood, are Sacrifice and Interceſſion, by Sacrifice he prayes for the ſinnes of the Elect, to this end, to reconcile them to God, and to deliuer them from the power of the diuell: and this Sacrifice of our Sauiour excells all the Ceremoniall Sacrifices: for they were but Types, this was the ſubſtance. They prepared the bodies of beaſts, or other things, he prepared his owne body, yea, his very ſoule was made a ſacrifice for ſinne, as hee offered vp himſelfe as a Sacrifice: for many ſinnes they needed many ſacrifices, but he by one ſacrifice of himſelfe makes Attonement p. 228for all the ſinnes of the Elect: and that Sacrifice but once offered, whereas theirs were offered ſucceſſiuely: and their ſacrifices could not cleanſe the conſcience from ſinne properly, nor pacifie God as many Scriptures teſtifie, whereas Chriſts Sacrifice of his owne body and bloud, doth fully pacifie God, and doth effectually purge the conſcience from dead workes. Their ſacrifices did not make the worſhippers more holy, Heb. 9. 13. 14. With the bloud of theſe ſacrifices, the very high Prieſt in the greateſt ſolemnity could onelyonly enter within the vaile of the Temple, but Chriſt by his bloud opens heauen, and that not onelyonly once a yeare, but keepes it alwaies open, nor did Chriſt enter within the Vaile onelyonly for himſelfe, but hath left the way for vsus, euen a liuing and laſting way for vsus to get to heauen by vertue of his bloud, Heb. 10. 19. The ſecond worke of our high-Prieſt, is Interceſſion, or to offer prayers, and ſo he made a threefold Interceſſion for vsus. The one a little before his Atachment: recorded, Iohn 17. The other in the very time of the Sacrifice, while it was hanged vp: of which is mention made, Luke 23. 34. The third, in the heauenly Sanctuary, as he ſits at Gods right hand to make requeſt for vsus, Heb. 9. 24.

The Vſe ſhould be firſt for conſolation and that in diuers reſpects:

1. Becauſe God hath giuen vsus ſuch an excellent high▪Prieſt.

2. Becauſe by his Prieſt-hood we obtaine ſuch excellent benefits as the Scriptures ſhew, (viz.) from his ſacrifice, Reconciliation with God, 1. Pet. 3. 18. Rom. 8. 10. The opening of the very Fountaine of grace, Zach. 13. 1. Forgiueneſſe of all our ſinnes, Rom 3. 25. Iuſtification by his righteouſneſſe, Dan. 9 24. The taking away of all malediction and condemnation, and the merit of eternall life, Heb. 10. 19. and from his interceſſion, we receiue the obtaining of our prayers and ſuits at Gods hands, Reuel. 8. 3. 4. and the pouring out vponupon vsus the ſpirit of interceſſion, teaching vsus, and helping vsus to pray, Zach. 12. 12. Rom. 8. 26. and the perfuming of all our workes making them acceptable to God: & the non-ſuiting of all the Accuſations of Sathan or euil men p. 229brought againſt vsus, Romanes 8. 33. Iohn 17. 14. 15.

3. Becauſe he hath made vsus Prieſts alſo vntounto God, by pouring out vponupon vsus of the Oyle of his Grace, Reuel. 1.

Secondly, the conſideration of the Sacrifice and interceſſion of Chriſt ſhould teach vsus:

1. To take heed that wee diſhonor not God through vnbeliefe and diſpaire.

2. That we liue as may become the glory of him, that hath bought vsus at ſuch a price, abhorring all filthineſſe both of fleſh and ſpirit, 1. Cor. 6. 20.

3. Seeing we are Prieſts, wee muſt offer thoſe Sacrifices are inioyned vsus, which are:

1. The Teares of contrition: or a broken heart, Pſal. 51. 19.

2. Prayers and Thankeſgiuing vntounto God, Pſal. 141. 2. Reuel. 5. 8. Heb. 13. 15.

3. Almes to the Poore, or Contribution to the diſtreſſed, Phil. 4. 18.

4. The giuing of our ſelues to our Teachers, to be wholy ruled by them: our ſoules ſo ſubiected are the ſacrifice, and they offer them vp to God when they pray and giuegive thanks for vsus, Rom. 15. 16.

5. Good workes, for theſe are ſacrifices of righteouſneſſe; eueryevery good worke is a Sacrifice, Pſal. 4. 5.

But eſpecially to giuegive our ſelues, ſoule and body to God; to let him doe with vsus whatſoeuer he will, is the chiefe of Sacrifices, euen a whole burnt offering, when wee yeeld to obey God in all things without reſeruing any thing to our ſelues, Rom. 12. 1.

Thus of his Anointing to the Prieſt▪hood: His Anointing to the Kingdome followes: where theſe things may bee diſtinctly obſerued:

1. That the Church of God is not without a King, though he be not ſo viſible to vsus, as the Kings of the Earth are, Ier. 23. 5. Pſal. 2. 6.

2. That Ieſus of Nazareth is that King, Mat, 28. 18. Acts 2. 30. …3. 36. 1. Cor. 15. 25.

3. I… what things it may appeare that Chriſt is a King.

1. He hath the …es of a King: Yea, King of Kings, Reuel. 19. 16.

p. 2302. He liues in the Maieſty and Glory of a King, he ſits in the Throne of Glory, Pſal. 45. He hath his Court in diuers places of the Earth where he is pleaſed to keepe houſe. The Sanctuarie is his Court. Hee is attended on as a King, hee hath thouſands of Angels that waite about his Throne.

3. He hath the power of a King. All Power is giuen him in Heauen and Earth, Mat. 28. 18.

4. He giues Lawes like a King: He is the onelyonly Lawgiuer of the Church, Iames 4. 12.

5. He Conquers like a King: who can recount the greatnes of his conqueſts in the conuerſion of the Gentiles? And ſo he conquers daily in gathering men by his Word and Spirit out of the kingdome of darkeneſſe, into the kingdome of his grace here.

6. He gouernes like a King, prouiding for the welfare of the godly in all Ages, ruling all things by his owne power, and making them to worke together for the beſt to them that louelove God.

7. He hath power of life and death as a King, and is appointed of God, a Iudge both of quick and dead, Act. 10. 42. 2 Tim. 4. 1. Ier. 23. 5.

Fourthly, the excellencie of Chriſt the King aboue all other Kings, and ſo he excells:

1. In the preheminence of his Perſon: Other Kings are the ſonnes of men, hee is the Sonne of God: Hee is better borne then any King. Whether we reſpect his Generation as God, or his Incarnation as man, for he was conceiued of the holy Ghoſt, and ſo had no ſinne, and borne of a Virgin, not by the way of propagation as other Kings are borne. Hee had neither Father nor Mother, no Father as man, no Mother as God, Pſal. 2. Luke 1. Heb. 7.

2. In the excellence of his gifts for gouernement. Neuer King ſo qualified, he is fairer then the children of men: and Anointed with the Oyle of grace and gifts aboue his fellowes, Pſal. 45. He is the mighty God, an euerlaſting Father, he is wonderfull for Wiſedome and Counfell, a Prince of Peace, that knowes how to keepe the gouernment vponupon p. 231his owne ſhoulders, Eſay 9. 6. and being now glorified in Heauen, hath laid downe, all humane infirmities, and is glorified in his humane Nature with all degrees of heauenly gifts can befall a created Nature.

3. In the manner of his calling to the Kingdome: Hee was called and ſet vp immediately by God himſelfe: All other Kings are Anointed and called by men, Pſal. 2. 6.

4. In the manner of getting his ſubiects: other Kings hauehave their Subiects deliuered to them ſo ſoone as they are crowned or proclaimed, but Chriſt gets all his Subiects by Conqueſt: eueryevery one of them is gathered out of the kingdome of darkeneſſe, by his power in their effectuall vocation.

5. In reſpect of his independencie and allſufficiencie: Other Kings are maintained by their Subiects, from whom they receiue tribute, and Subſedies and the like: But Chriſt is no way ſupported, or maintained by his Subiects, but doth ſupport and maintaine them, Eſay 9. 7.

6. In the extent of his kingdome, he is a King vniuerſall: He is King of all the Earth. The greateſt King that euer was, was reiected by many Nations, that neuer acknowledged his ſupremacie: there were many parts of this world, which Alexander and Caeſar neuer ſaw, much leſſe ſubdued: Yea, he is a King ouer ſuch creatures as neuer mortall man ruled: for he is Head of principalities and powers: The Angels worſhip him, Dan. 7. 14. Phil. 2. 11. Coloſ 2. 9. Pſal. 2. 8. All other Kings hold of him, as being King of Kings, and Lord of Lords. Reuel. 19. 16.

7. He excells all other Kings in his Conqueſts: Hee hath conquered ſuch enemies, as all the Kings of the Earth could not ſubdue, he conquered ſinne and death, and the diuells of Hell: he hath ſpoyled principalities and powers, Coloſ. 2. 15. 1. Cor. 15. 51. and accordingly hath had ſuch a Tryumph, when he aſcended into Heauen, and led captiuity captiue, as neuer Conquerour had: for neuer Conquerour rid into ſo glorious a place as Heauen, nor ſhewed ſuch captiues as the diuells were, nor performed their victories by their owne power, whereas hee conquered alone, there was no Army, nay, no man to helpe him.

p. 2328. He excells them in his hous keeping: He entertaines all Nations, Eſay 25. He keepes thouſands of Courts all open at once: And his prouiſions are far more precious then the prouiſions of the Kings of the Earth: He feeds his gueſts with the bread of Angels, euen with the bread of life, with ſuch food as whoſoeuer eates of it, ſhall neuer hunger more: and he hath better attendance, for he is waited on by thouſand thouſands of Angels, which are continually about his Throne.

9. Hee gouernes by better lawes then the kings of Earth doe: and his lawes are better in diuers reſpects: for firſt, they be all of his owne making: they make their lawes by the Aſſiſtance of their Counſell or their Parliaments, Iames 4. 12. ſecondly, his Lawes are written by himſelfe in the hearts of his Subiects, wheras other Kings can write them no where, but in paper, or parchment, or ſtone at the beſt, Ier. 31. 33. thirdly, his Lawes are more perfect, there is no defect in them, they are able to make all his Subiects abſolute to eueryevery good word and worke, 1. Tim. 3. 17. 18. Pſal. 19. fourthly, together with his Lawes he giues his ſpirit to make his ſubiects able and willing to keepe them, Ezek. 36. 27.

10. In the power of his Prerogatiue: for God hath giuen all things into his hands: hee may diſpoſe of the perſons, liues, goods, good names, and poſterities of his Subjects according to his owne will, Ioh. 13. 3. which other kings without horrible tyrannie cannot doe.

11. In his diſtributing of Iuſtice: and ſo both towards his owne ſeruants, and towards the rebellious, and his enemies: Towards his owne ſeruants hee can pardon not onelyonly the Puniſhment, but the offence too, and can giuegive ſuch rewards as earthly kings cannot giuegive. And towards his enemies or the rebellious, he can inflict puniſhment vponupon their hearts and conſciences, which other kings cannot doe; and he can and will iudge all offenders, not ſuch as offend in capitall crimes onelyonly, and iudgeth with more Righteouſneſſe then was euer found in any mortall Tribunall.

12. In the Nature of his kingdome: His Kingdome is p. 233not of this world, but ſpirituall, as hauing authority ouer the ſpirits of men, which other Princes hauehave not, and gouerning by ſpirituall meanes, and in ſpirituall, and eternall things, the wealth of his Subjects conſiſting in eternall and ſpirituall things.

13. He is a King Immortall, he cannot die, hee liues euer to prouide for the wealth of his Subjects, and to reward his ſeruants, which is not true of the beſt kings on earth, who are all mortall, if they were neuer ſo great or glorious. Of his kingdome there is no end, it is euerlaſting, 1. Tim. 1. 17. Luke 1. 33. Dan. 2. 45. & 7. 14.

The Vſe of this may be:

Firſt, for Conſolation, All the children of Sion may reioyce in their king, Pſal. 149. 2. and that not onelyonly if they conſider his glory in all the former praiſes, but if they conſider their owne happineſſe vnderunder him; for all the Subiects of this King may dwell ſafely, and inioy a quiet habitation: No Subiects hauehave ſo much reaſon to thinke themſelues ſafe as his Subiects, Iſay 33. 20. 21. 25. Ier. 23. 5. 6. Ezek. 34. 25. and beſides, they trade for better wealth vnderunder his gouernement then all the Treaſures of the world are worth. And further, there was neuer any King did louelove his Subiects ſo affectionately as Ieſus doth his people, Zeph. 3. 17. and in his Kingdome poore men may get preferment aſwell as rich men, yea, the higheſt dignities may be obtained by them aſwell as by the greateſt, Mat. 5. 3. Adde to theſe that all his Subiects are Sonnes, Rom. 9. 25. 26. and he makes them all Kings too, they are Royall all the Nation of them, 1. Pet. 2. 9. they are the Princes of the people, euen all the people of the God of Abraham, Pſal. 47. 9. Reuel. 1. 8. 6. Rom. 5. 17.

All theſe things ſhould much check and reproue that diſcontentment is too often found in ſome of Gods children, that fret at the wicked, or are impatient at their owne eſtates; what is there no King in Sion? or is it no priuiledge to them that the firſt Dominion is come vntounto them, Micah 4. 9.

Secondly, for Inſtruction, and that both to all Chriſtians in generall, and to the Kings and great men of the Earth in particular:

p. 2341. All ſorts of true Chriſtians ſhould learne from hence:

1. To pray that God would open their eyes to ſee the glory of Chriſts Kingdome, aſwell as we diſcerne the prerogatiues and glory of earthly Kings: and the rather, becauſe Chriſt doth ſo farre exceed them in glory, Epheſians 1. 17. to the end.

2. To aſcribe all praiſe and glory to his Kingdome, to talke of the praiſe, and receiue of his greatneſſe, Pſal. 47. 6. 7. Reuel. 5. 12, 13, 14. Pſal. 145. 10, 11. Mat. 11. 10.

3. To pray that his Kingdome may come more and more: eſpecially now that we ſee that the Nations are moued, and he ſeemes to be going about to inlarge his Dominions, and to pull downe the Kingdome of Antichriſt.

4. To endeuour to carrie themſelues as may become their Relation to Chriſt, either as his Subiects, or as made Kings by him; as his Subiects they ſhould conſider that it behoues them:

1. To ſtudy the Myſteries of his Kingdome, Mat. 13. 11.

2. To ſend their Lambe to the Ruler of the whole earth, Eſay 16. 1. to doe their Homage, and to acknowledge their King.

3. To bow at the Name of Ieſus, Phil. 2. 11. making of legges will not ſerue the turne, they muſt bee ſubiect with all feare, and reuerence, and ſubmit themſelues to his will.

4. To ſhew themſelues ſenſible of his diſhonor, and not bee ſilent or careleſſe when they heare their King abuſed.

5. To ſhew all meekeneſſe and patience: for their King though he be a great King, yet is meeke and humble, Mat. 21. 5.

6. To obſerue whatſoeuer he commands, Mat. 28. vlt. prouing themſelues to be his ſubiects by fearing to diſpleaſe him in any thing, Hoſea 3. 5.

7. To ſeeke to him in all our neceſſities, ſeeing hee is ſo highly exalted and able to helpe vsus, and delights to receiue petitions from his Subiects. And in aſmuch as we partake p. 235of his holy Oyle alſo, and are by him made Kings vntounto God, wee ſhould ſhew our ſelues to the world as ſpirituall Kings: and that, firſt, by ſubduing our owne paſſions, luſts, inordinate deſires, carnall reaſon, maintaining continuall warre againſt the remainders of corruption in our natures. He is a King indeed, that can rule ouer his owne perturbations: ſecondly, by ſhewing our ſelues reſolute, not to bee brought in bondage by the diuell or the world, by the Baits of profit or pleaſure, or by the inforcements of ſcorne, threatning, or puniſhment; we ſhould let the world know, they ſhould aſſoone conquer the kings of the earth, as win vsus from our ſincerity and fidelity to Ieſus Chriſt: thirdly, by our conuerſation in heauen, wee ſhould alwaies order our liues, as if wee were preſently to bee Crowned in Heauen.

Laſtly, ſuch as are Kings, Rulers, or Gouernors ouer others, ſhould hence learne with feare and trembling to confeſſe the glory of Chriſt, and acknowledge that they hauehave their Scepters, and Authority from Ieſus Chriſt, and accordingly reckon their kingdomes on earth to be but as places of ſeruice, in which they doe the worke which Ieſus requireth of them, Pſal. 2. 11.

IOHN 1. 14.

And we beheld his glory, as the glory of the onelyonly begotten of the Father.

His onelyonly Sonne.]

HItherto of the Titles, Ieſus and Chriſt: now followes the third Title, and ſo our Redeemer is called Gods onelyonly Sonne. About which ground of Faith, wee hauehave theſe things to conſider:

1. The Proofes that Ieſus Chriſt is the Sonne of God: for to p. 236beleeue God hath a Sonne is not inough, we muſt beleeue that Ieſus Chriſt is that Sonne of God, Pſal. 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35.

2. What kinde of Sonne Chriſt is to God; God hath many Sonnes, ſome by Grace, and one by Nature. The ſorts of ſonnes which God hath by Grace, ſee in the explication of the terme Father, in the firſt Article of the Creed. But Chriſt is his naturall Sonne, becauſe God the Father did communicate to him his owne nature, ſo as he is by nature the Son of God: he is the begotten Sonne of God, becauſe he receiued his Fathers Nature by Generation. He is the firſt begotten Sonne of God, ſo called in Scripture, becauſe hee hath the right of the firſt-borne ouer his brethren, and was begotten before the world was: he is the onelyonly begotten Son of God, becauſe by Generation God hath no other Sonnes but he.

3. In what Nature Chriſt is the onelyonly Sonne of God. It may be conceiued, that he is ſo in reſpect of his humane Nature, for no other Sonnes of God were conceiued of the holy Ghoſt, or borne of a Virgin, but hee onelyonly: but wee muſt vnderſtand, that Chriſt in his Incarnation hath the ſame Nature with vsus, it differs onelyonly, in the manner of receiuing it: Now he is called the onelyonly Son, from the nature which hee receiues from the Father, and he onelyonly, and ſo he is the onelyonly Sonne of God, as he is the ſecond Perſon in the Trinity, and in reſpect of the manner of receiuing his diuine Nature. This is mightily oppoſed by the antient and moderne Arians, who ſtriue vehemently to carrie it, that hee is called in Scripture the Sonne of God onelyonly as he is man, and that God hath no Son that was before Ieſus was borne, or conceiued. Now to eſtabliſh our Faith againſt their Hereſie, we ſhould often thinke of theſe Scriptures, where mention is made of a Sonne of God before Ieſus was borne, or was greater then man could be: as Iohn 3. 16. God ſent his Sonne into the world: and God had a Sonne, by whom he made the world, Heb. 1. 2. Coloſ. 1. 16. God had a Sonne of whom it was ſaid that hee onelyonly reuealed the Father, p. 237Mat. 11. 27. now either he was, before he was incarnate, or elſe the Church in the Old Teſtament, knew not God the Father: and vntounto the Sonne he ſaith, Thy Throne O God is for euer and euer: then he had a Sonne was God as well as man, Heb. 1. 8. beſides it is cleare, he had many brethren as man, Heb. 2. 12. and therefore as man could not bee the onelyonly Sonne.

4. How he was begotten? To this queſtion a perfect anſwer cannot bee giuen by vsus in this mortality, Pro. 30. 4. It is a Myſtery exceeds all mortall capacity. Yet the Lord is pleaſed to let fall certaine ſimilitudes in Scriptures, that giuegive vsus ſome glimpſe of it: as when Chriſt is called the Wiſedome or Word of his Father, Pro. 8. Iohn. 1. thereby we gather, that as the ſoule begets reaſon, or the word that is afterwards to be vttered, beget I ſay, within it ſelfe without ioyning with any other creature; ſo doth God as an eternall minde beget his Sonne in himſelfe: ſo when Chriſt is called the brightneſſe of his Fathers glory, it imports, that as ſhining is begotten of the Sun, ſo is Chriſt of the Father, Heb. 1. 3. So when Chriſt is called the Character or Image of his Fathers perſon, is imported, that as the print of the ſeale is ſet vponupon waxe, and doth reſemble it perfectly, without looſing any part of the ſeale; ſo doth God communicate his whole Nature to his Sonne, without looſing any thing from himſelfe, Heb. 1. 3. And as the minde of man begets an Image of what it conceiues, ſo God that eternall minde, when hee conceiued of himſelf, he begat that Image of himſelf, which we call the Sonne of God, perfectly reſembling the Father. See in the Notes vponupon that word (Father) in the firſt Article of the Creed, ſeauen things, wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents.

5. Why our Redeemer needed to be the Son of God aſwell as the Son of Man: It was requiſite he ſhould be the Son of God for diuers reaſons: firſt, becauſe there muſt be a proportion betweene the ſinne of man, and the puniſhment due to his ſinne, and the ſatisfaction made to God for the ſinne and puniſhment due. Now mans ſinne being infinite, as in p. 238other reſpects, ſo becauſe it was committed againſt God, who is infinite, his puniſhment muſt be infinite alſo: Now no finite creature, can performe an infinite ſatisfaction in a finite time, and therefore it was requiſite hee ſhould be infinite in perſon that ſuffered, which as man he was not: ſecondly, the benefits neceſſarie for vsus require that the Mediator ſhould be God: for to deliuer man from ſpirituall enemies, ſinne and Sathan, and to reſtore to man the Image of God loſt, to performe by one, a Righteouſneſſe able to iuſtifie many, could not bee done by any one meere man. Nor can any one mans righteouſneſſe deſerue the opening of the Kingdome of Heauen for many men: thirdly, he that muſt mediate betweene God and man, had need to be God, to treat with God in things that concerne him, and man to treat with man in the things that concerne man. And as it was a way moſt neceſſary, ſo, was it moſt comely: who fitter to make vsus ſonnes of God by Adoption, then he that was the Sonne of God by Nature: and who fitter to reſtore the Image of God in vsus, then hee that was the ſubſtantiall Image of his Father?

The Vſes follow: and ſo,

Firſt, we ſhould make conſcience of it to receiue this doctrine with our whole hearts, with all life of affections: for hereby wee ſhall improue, wee are Chriſtians and not Iewes. They could beleeue Ieſus was a man, but could not indure it, that he ſhould call himſelfe the Sonne of God, Iohn 10. and the diuell hath mightily alſo laboured to make the Diuinity of Chriſt ſuſpected. As when he came into the world, by making men think of a worldly kingdome, then ſtirring vp the Prieſts and Phariſees to ſeeke to kill him as a blaſphemer, in ſaying he was the Sonne of God. And in the beginning of the Chriſtian Churches, he raiſed vp pernitious Heretickes to denie his Diuinity, and at this day, hath raiſed many in other countries, that write and teach moſt dangerouſly in this point. And therefore we muſt hold faſt this Truth againſt all the power of hell. This confeſſion is the Rocke vponupon which the Chriſtian Church is built, Mat. 16. 16. 17. If we acknowledge the Son, we hauehave the Father, 1. Ioh. 2. 23.

p. 239Secondly, it ſhould wonderfully quicken and eſtabliſh our Faith in relying vponupon him for Saluation, and all happineſſe, vponupon him I ſay, that hath vndertaken for vsus, and is ſo full of merit and power; his Satisfaction and Righteouſneſſe muſt needs be perfect and ſufficient, that is the Sonne of God, Ier. 23. 6. God cannot but bee infinitely well pleaſed in his ſatisfaction, and hath ſignified ſo much, Mat. 3. 17. and therefore wee ſhould ſettle our conſciences in all peace and ioy in beleeuing in him. Yea, in all paſſages of our liues wee ſhould make vſe of our Faith in the Sonne of God: whatſoeuer we want for ſoule or body, or the preſeruation of our liues, we may with much confidence goe to him: for out of his fulneſſe wee may receiue grace for grace, Ioh. 1. 14. 18. And ſeeing God hath giuen vsus his Sonne, how ſhall he not with him giuegive vsus all things alſo, Rom. 8. 32. Yea, it ſhould much eſtabliſh our Faith againſt the feare of our falling away before wee come to poſſeſſe eternall life: for he is ſtronger then all, and no man, nor diuell can take vsus out of his hand, and therefore we ſhall not periſh, Iohn 10. 29. 30.

Thirdly, it ſhould much inflame vsus to the LoueLove of God that hath had ſuch mercy to ſuch miſerable creatures as wee were, as to ſend his owne Son to redeeme vsus, Ioh. 3. 16. Oh it ſhould make vsus to louelove God aboue all things, and to eſteeme of his louelove, as better then any thing elſe in our liues.

Fourthly, God the Father himſelfe from Heauen taught vsus a maine vſe of this point, when hee proclaimed him to bee his Sonne, for then he charged vsus to heare him. None abler to inſtruct vsus, for the Son hath his knowledge out of the boſome of the Father, Mat. 11. 27. and none hath better right to rule vsus, becauſe he is the firſt-borne, and therefore ought to rule ouer his brethren: It ſhould therefore bee our conſcionable care all our daies to attend to his voice, and to do whatſoeuer he commands vsus, Mat. 17. 5.

Fifthly, we muſt hence alſo learne to ioyne Chriſt with the Father in all religious ſeruice: for when God brought forth his firſt-begotten Sonne into the world, he ſaid, let all the Angels of Heauen worſhip him, and therfore much more we muſt doe it, Heb. 1. 6. Ioh. 5. 23.

p. 240Againe, from hence we may gather the wofull eſtate of all vnbeleeuers, that weare out their time and do not lay hold vponupon the way of Saluation by Ieſus Chriſt: for this increaſeth their condemnation, becauſe they doe not beleeue now, that GOD hath ſent his owne Sonne to bee the Sauiour, Iohn 3. 36.

Finally, two things about the Diuinity of our Sauiour are here implyed: firſt, that he is God: for if he be the Sonne of God, then he hath the Nature of his Father, and ſo is God: which though the Creed doe not expreſſely mention, yet the Scripture doth, acknowledging him for God equall with the Father, Rom. 9. 5. 1. Iohn 5. 20. Phil. 2. 6. but becauſe the Creed doth not expreſſe this, I forbeare the explication of it, reſting ſatisfied to hauehave treated of that which the Creed mentions. Another thing implyed is, that hee is a perſon diſtinct from the Father: for if he be the Son of God, then he differs in perſon from the Father.

ACTS 2. 36.

Let all the Houſe of Iſrael know aſſuredly, that God hath made Ieſus both Chriſt and Lord.

Our Lord.]

HItherto of the three former Titles: the Laſt Title of our Sauiour is that which is here expreſt, (viz.) Our Lord, and concerning this Title diuers things are to be conſidered:

1. That it is a thing that God chargeth vponupon our Faith to beleeue diſtinctly that Ieſus is our Lord. Thus Dauid in ſpirit called him Lord, and this all the Houſe of Iſrael muſt know, Act. 2. 35. 36. and Luke 2. 11. he is ſtiled Chriſt the Lord, and Act. 10. 36. he is proclaimed Lord of all: yea, it is a Title ſo proper to Chriſt, as ſometimes hee hath no other p. 241name giuen him but the Lord, as 1 Cor. 6. 14. GOD hath raiſed vp the Lord, meaning Chriſt. And 1 Cor. 12. 3. It is accounted a worke of the Holy Ghoſt in any man to profeſſe this point, That he beleeueth that Ieſus is the Lord.

2 How Ieſus comes to be our Lord, by what right and title, and ſo he is our Lord by a fiuefold right: Firſt, by the right of Creation, he made vsus all, and ſo he is Lord of Heauen and Earth, and all things therein: for hee hath made them all, Ioh. 1. 2. Col. 1. 16. Secondly, by the right of redemption: we were all in moſt miſerable bondage to ſin, Satan and Gods Iuſtice: Now Ieſus Chriſt redeemes vsus with his bloud, paying that matchleſſe price for vsus, and thereby makes vsus his owne, 1 Pet. 1. 18. Thirdly, by the right of preſeruation, and maintenance, hee keepes vsus and maintaines vsus by his power, and all wee enioy we hold as Tenants vnderunder him as our Land-lord, from him wee hauehave protection wages, apparell, and dyet for both ſoule and body. Fourthly, by the right of ordination: God hath giuen him all power and made him Lord, Act. 2. 36. God hath giuen his Elect vntounto Chriſt as their Lord and head, Iohn 17. 6. Epheſ. 1. 22. Fifthly, by particular Couenant hee is the Lord of Chriſtians: for both by our vow in Baptiſme we binde our ſelues to his ſeruice, and by effectuall vocation we conſecrate our ſelues, and as it were, hire our ſelues to be ſeruants to Chriſt and righteouſneſſe, Rom. 6.

3 In what Nature he is Lord: I anſwer, howſoeuer in reſpect of Creation he made vsus all as God: yet in reſpect of Redemption he paid the price in his humane Nature, and in reſpect of ordination he is made Lord in both natures, both as God and man: and by Couenant we are bound to the whole perſon. The Lordſhip of Chriſt is a name of office, and ſo belongs to both natures.

4 The excellency of his Lordſhip: and ſo there is no Lord like to Ieſus.

1 Becauſe he hath no partners in his dominion: though there be many adminiſtrations, yet there is but one Lord, 1 Cor. 12. 5. and though there be many Lords, yet to vsus there is but one Lord, 1 Cor. 8. 6. as there is but one God, p. 242ſo there is but one Lord, Epheſ. 4. 5. Hee is the bleſſed and onelyonly Potentate, 1 Tim. 6. 15.

2 Becauſe all other Lords are his ſeruants and tenants: he is Lord of Lords, 1 Tim. 6. 15. Reuel. 19. Epheſ. 6. 11. Col. 4. 1.

3 In reſpect of the extent of his dominion: for hee is Lord ouer all, Act. 10. 36. Rom. 10. 11.

4 In reſpect of the continuance of his dominion: hee onelyonly hath immortality: other Lords dye, 1 Tim. 6. 15, 16. his honour and power is euerlaſting.

5 In reſpect of the excellence of his glory and Maieſty: He dwelleth in the light, which no man euer had, or can approach vntounto: no man euer ſaw, or can ſee ſuch glory in any other, 1 Tim. 6. 16.

6 In reſpect of his goodneſſe to his ſeruants, Tenants and Vaſſalls, for he hath abaſed himſelfe to ſerue and miniſter to his ſeruants, Luk. 12. 37. He hath bought them at ſuch a price as no other Lord could giuegive, 1 Pet. 1. 18. Hee is rich to all his ſeruants that call vponupon him: he hath no ſeruant that gets not great preferment by him, euen his meaneſt ſeruants as well as his higheſt Officers, Rom. 10, 11, 12, 13. He hath no ſeruant that euer asked him the Kingdome of Heauen it ſelfe, but hee gaue it him: yea, all that this Lord is, or hath, he beſtowes it vponupon his ſeruants freely, 1 Cor. 3. 21, 22, 23. Gal. 2. 20. And beſides, his ſeruants neuer forfeit their eſtate: He puts out no Tenant, nor turnes away any ſeruant. Nothing can ſeparate betweene them and their Lords louelove, Rom. 8. vlt.

The vſe may be both for information and inſtruction.

For information, and ſo it ſhould informe vsus: Firſt, that hee dwelleth not in temples made with hands, that is, that we ought to conceit of him to bee more excellent, then that thoſe materiall buildings ſhould anſwer to his greatneſſe, or that he hath no houſes to put his head in but theſe Churches: for hee is the Lord of Heauen and Earth, and ſo may dwell where he will, and no earthly building can ſet out ſufficiently his greatneſſe, Act. 17. 24. Secondly, that all our obedience to earthly Lords and Maſters, and Gouernours, muſt be with p. 243due reſpect of Chriſt and his authority, we muſt obey them in the Lord, 1 Cor. 12. 5. that is, ſo farre as they command vsus nothing that is contrary to Chriſts will. Thirdly, it ſhewes that Chriſt hath power to doe what he will with any of his creatures belonging to men: Thus the owner of the Aſſe, and the Colt of the Aſſe is told, that he muſt let them goe becauſe the Lord hath need of them, Mat. 21. 3.

The Vſes for inſtruction are theſe, For, if CHRIST be our Lord

1 We ſhould acknowledge him, and confeſſe that Ieſus is the Lord, for no man can make this confeſſion, but by the holy Ghoſt, 1 Cor. 12. 3. But becauſe Hypocrites may ſay ſo in words, let vsus labour from our hearts to yeeld our ſelues vntounto Chriſt, as to our onelyonly Lord, to bee ruled and gouerned by him all our dayes, to be wholly at his diſpoſing, euen to liue to him that dyed for vsus, and by the ſound Couenant of our hearts to yeeld our ſelues as ſeruants to obey him in all righteouſneſſe, 2 Cor. 5. 15. To ſay Lord, Lord, will not ſerue turne, Mat. 7. 21. vnleſſe we ſay it with our hearts, and proue it by our obedience: which if wee doe, then it is from the holy Ghoſt, as the Sanctifier: whereas the generall outward confeſſion is but from the common grace of the Holy Ghoſt, which may be found in Hypocrites. Let vsus then with Thomas from our hearts ſay vntounto Ieſus, My Lord, and my God. Yea, let vsus giuegive our ſelues to the Lord, as the Macedonians did, 2 Cor. 8. 5. For why ſhould we any more ſerue ſtrange Lords. HaueHave we not reaſon to confeſſe, that we hauehave ſerued ſinne, and Satan, and the world all this while, and it did not profit vsus? Iob 33. 27. What greater preferment can we hauehave then to ſerue the Lord of Lords? Did Dauid, a great King, account it his greateſt glory to bee the ſeruant of this Lord, Pſalme 36. 1. Was it not his comfort to call him his Lord? Pſalme 110. 1. HaueHave wee not taſted how bountifull the Lord is? 1 Pet. 2. 3. Did our hearts euer feele any thing more ſweet then the entertainment he hath giuen in his Word and Sacraments and Prayer? HaueHave we not bound our ſelues by ſolemne Couenant, when wee receiued the Sacrament? What then ſhould hinder vsus, but that wee ſhould with all p. 244our hearts conſecrate the reſt of our liues to his ſeruice: which if you meane to doe, by the way take notice of theſe rules.

1 Firſt, that you muſt with all diligence ſudy the Will of your Lord, to know it, and accordingly muſt labour that the Word of CHRIST may dwell richly in you, Col. 3. 16.

2 That you muſt forthwith, and for euer, ſeparate your ſelues from all the ſeruants of ſtrange Lords, and come out from amongſt them, 2 Cor. 6. 17.

3 You muſt reſolue to obey your Lord Ieſus, in all things without murmuring or vnthankfulneſſe: though you finde his worke bee contrary to your natures, deſires, eaſe, credit, profit, or liking of carnall friends, as reſolued to take vp any Croſſe may fall vponupon you for well-doing, Luke 9. 24.

4 That you ſet downe your reſolution, to hold out thus to the end, as reſolued to hire your ſelues to Ieſus Chriſt, not for a day or a yeere, or a fit, but for euer: neuer more to looke backe to the world or ſinne, forſaking all your former euill wayes, and taking an eternall leaue of your corruptions: which by the power of Chriſt your Lord, you may doe.

5 That you abound in the worke of the Lord, ſtriuing to doe all the good that poſſible you can, knowing that your worke is not in vaine in the Lord, 1 Cor. 15. 58.

6 That you looke to it to auoid carnall and corrupt ends, in doing your Maſters worke, looke not after the praiſe of the world, and vſe not praiſing of your ſelues, but reſt fully ſatisfied with the praiſe of Chriſt: for not hee that commendeth himſelfe, or is commended of the world is approued, but he whom the Lord commendeth, 2 Cor. 10. vlt.

7 That you meddle with your owne buſineſſe, and make conſcience of it to doe that worke faithfully which Chriſt requires of you in your particular places: as God hath diſtributed to eueryevery man, and as the Lord hath called eueryevery man, ſo let him walke: auoiding vaine diſcontentment with his calling and condition, 1 Cor. 7. 17. and take heed p. 245of iudging one another, in doubtfull or in different things: looke thou to thine owne worke, what haſt thou to doe to iudge another mans ſeruant, he ſtands or falls to his owne Maſter, Rom. 14. 4.

Beſides, there are other particular vſes may be made …f this part of our Creed: as firſt, in aſmuch as the earth is the Lords, and conſequently all creatures are ſanctified in him, and by his right, therefore we ſhould not diſquiet our hearts with vaine ſcruples, about the vſing, or not vſing of ſuch creatures as are ſuppoſed to hauehave bin abuſed to Idolatry: for the Idoll cannot ſo infect any of the creatures, as to deſtroy Chriſts right in them, and therefore a Chriſtian may vſe them, when the abuſe is remoued, without making any queſtion for conſcience ſake, 1. Cor. 10. 26.

Secondly, when the chaſtening hand of Chriſt our Lord is vponupon vsus, either in our goods, or in our bodies, when hee takes away any of theſe things from vsus, we ſhould patiently beare it, for as it was the Lord that gaue them to vsus, ſo it is the Lord that takes them from vsus, and therefore wee ſhould part with them, and bleſſe the Name of the Lord as Iob did, Iob 1. vlt.

Thirdly, the Apoſtle writing to the Epheſians, from this point that we hauehave but one God, and one Lord, doth inferre, that as we ſhould hauehave but one Faith, ſo we ſhould be of one minde and one heart,: wee are all ſeruants to one Lord, and therefore ſhould in all humbleneſſe of minde louelove one another, and agree one with another, and beare one with another, Epheſ. 4. 3, 4, 5.

Fourthly, our Sauiour teacheth vsus himſelfe, from this part of our Creed, this leſſon, therefore not to giuegive ambitious and flattering titles vntounto men, or to humor proud perſons, that arrogate to themſelues glorious Titles, and hunt after the applauſe of men: much leſſe ſhould wee affect or receiue ſuch vaine titles our ſelues, ſeeing one is our Maſter and Lord euen Chriſt, Mat. 23. 7, 8, 9, 10.

Fifthly, ſuch as are Lords, or Maſters, or Rulers ouer others, ſhould carry themſelues humbly and iuſtly, doing that which is iuſt and equall to their Subiects, Tenants, or Seruants, for they p. 246hauehave a Lord and Maſter in Heauen, that will giuegive to eueryevery man according to his workes, Coloſ. 4. 1. Epheſ. 6. 11.

Laſtly, ſince Chriſt is Lord, yea, Lord of Lords, therefore woe bee to his enemies they ſhall all bee made his footſtoole, Pſal. 110. 1. and in theſe warres againſt Antichriſt, this is the comfort that the Lambe is the Lord of Lords: and therefore theſe holy warres ſhall proſper, and the man of ſin ſhall be deſtroyed, Reuel. 19.