The Good Old Way, Book · Principle 3 – Principle 4

The Good Old Way · Book · Principle 3 – Principle 4

p. 117PRINC. III.

Queſt. What means is there for thee to eſcape this damnable eſtate?

Anſw. Jeſus Chriſt the eternal Son of God being made man by his death upon the Croſſe, and by his Righteouſneſſe, hath perfectly alone by himſelfe accompliſhed all things that are needful for the ſalvation of mankind.

MEMB 1. Jeſus Chriſt the eternal Son of God.

HErein we have the Redeemer of mankind deſcribed by three of his Titles: 1. Jeſus; 2. Chriſt; 3. The Son of God: this laſt illuſtrated by this Epithete, eternal; The eternal Son of God. Of theſe three Titles in order, and firſt of the Title Jeſus.

This Title is a Title of benefits, it ſignifying an Author of ſafety, our Saviour as we p. 118may obſerve the Angel to interpret, ſpeaking to Joſeph, Matth. 1.21. Thov ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins.

Obj. But may ſome men ſay, There was others called by this name, beſides the Redeemer of mankind.

Anſ. It is true, but take notice of the difference betwixt him and them. 1. They had his name impoſed on them by the will of men but he had his name given him by an Angel from God. 2. They were but typical Saviours, he the Saviour indeed. 3. They were but temporal and outward Saviours, he a Spiritual Saviour. 4. They were but Inſtrumental Saviours, he the Author of all good things, Temporal, Spiritual and Eternal.

Obj. But the Father and the Holy Ghoſt are Saviours alſo.

Anſ. It is true, but the difference is in their manner of ſaving. The Father ſaveth by the Son; the Son ſaveth by paying the Ranſome and price of ſalvation; the Holy Ghoſt ſaveth by a particular applying of this Ranſome. Two Queſtions following to be anſwered, and then we come to Application, 1. Whom this Jeſus ſaves? 2. From what?

Queſt. 1. Whom?

Anſ. The Angel tells us whom in the place p. 119forecited, Matth. 1.21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people. And the Apoſtle Paul, Epheſ. 5.23. calls him The Saviour of his body; to wit, of all the Elect.

Queſt. 2. From what?

Anſ. The Angel tells us that too in the former place, He ſhall ſave his people from their ſins; to wit, all their ſins, the guilt and dominion of them.

Ʋſe. The Application may be to inform us two wayes: 1. Touching our miſerable loſt eſtate by nature, for ſo much a Saviour implies: And the truth of it is, we can never rightly and comfortably acknowledg this Saviour, until we be ſenſible this way. Many ſpeak of this Saviour as their Saviour, but when were they dejected and caſt down with a ſight and ſenſe of their own miſery by nature? The Son of man is come (ſaith our Saviour himſelf, Matth. 18.11.) to ſave that which was loſt; that is to ſay, thoſe that were ſenſible of their loſt eſtate and condition: but divers very ignorant and inſenſible this way, wil yet cal him their Saviour.

2. To inform us touching the great mercy of God to mankind. Satan and his Angels fell but have no Saviour; man falls, and the Lord deviſeth and affordeth a Saviour. Now to p. 120this Saviour, (ſeeing and feeling our miſery) let us fly, ſaying and praying with the Diſciples, Matth. 8.25. Lord ſave us, we periſh: and with David, Pſal. 35.3. Say unto our ſouls, Thou art our ſalvation: Conſidering that comfortable Text he himſelf preach'd upon, the truth of which, he came into the world to make good, Luke 4.18. The Spirit of the Lord is upon me, becauſe he hath annointed me to preach the Goſpel to the poor; he hath ſent me to heal the broken hearted, to preach deliverance to the Captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed. And in ver. 21. He began to ſay unto them, This day is this Scripture fulfilled in your ears.

Now we come to the ſecond Title, Chriſt; which is a Title of Office, and ſignifies Annointed. There were three ſorts of perſons annointed in the time of the Old Teſtament; Prophets, Prieſts, and Kings, who were all types of this Annointed, of this Prophet, Prieſt and King. That we may the better underſtand this Title, we intend to anſwer the Queſtions following: 1. Why this Jeſus is ſaid to be annointed? 2. With what? 3. His Office of Mediatorſhip, what it is in the three parts of it: 4. The benefits the Elect have by it. Laſtly, The Duties intimated.

p. 121The firſt Queſtion is, Why this Jeſus is ſaid to be anointed?

Anſw. In ancient time, two things were intimated by this Anointing. 1. That God did appoint ſuch a perſon to ſuch an Office. 2. That he would fit and qualifie him for the ſame. In both theſe reſpects Jeſus is ſaid to be anointed. 1. He was ſet apart of God the Father to the Office of Mediatorſhip, for (although this be a common action of the whole Trinity), yet becauſe the Father is the firſt Perſon in order, and hath the beginning of the action, it is eſpecially aſcribed unto him, according to that Joh. 6.27. Him hath God the Father ſealed. 2. He was fitted and qualified with gifts accordingly, John 3.34. God giveth not the Spirit by meaſure unto him: that is to ſay, God giveth the Spirit unto him; that is, unto this Jeſus, in an abundant meaſure: For this we muſt know, that although both natures were ſet apart to the Office of Mediatorſhip, why yet the Humane nature only was qualified with gifts, becauſe nothing could be added to the Divine; I ſay, this qualification muſt be underſtood of the humane nature, and not of the Divine, for the reaſon aforeſaid; and although the humane nature p. 122was iqualified with pifts in an abundant meaſure, why yet not in an infinite meaſure, for that were to confound the two Natures.

Queſt. 2 With what was this Jeſus annointed?

Anſ. Not with Ceremonious oyl typically, as the Prophets, Prieſts, and Kings in the old Teſtament; but with the gifts of the holy Ghoſt, as Acts 10.38. God annointed Jeſus of Nazareth with the holy Ghoſt, and with power.

Queſt. 3 His office of mediatorſhip, what it is in the three parts of it? Prophetical, Prieſtly, and Kingly.

Anſw. Firſt, of the firſt, his Prophetical office, is that whereby he inſtructeth and teacheth his Church, as in his own perſon, when in our nature he lived in the world; why ſo by his inſtruments before his aſſuming our nature, and ſince his aſcenſion, unto the end of the world. That he is the Prophet of the Church, do but ſee, Act. 3.22, 23. where the Apoſtle Peter ſpeaking of Chriſt, ſaith, For Moſes truly ſaid unto the fathers, A Prophet ſhall the Lord your God raiſe up unto you, of your brethren like unto me; him ſhall you hear in all things whatſoever he ſhall ſay unto you. p. 123And it ſhall come to paſs, that every ſoul that wil not hear that prophet, ſhall be destroyed from among the people. And hence is he called the wiſdome of God, 1 Cor. 1.24 Nay, ſaith the Apoſtle Paul, Coloſ. 2.5. In him are hid all the treaſures of wiſdom and knowledg.

2. His P…ieſtly office. That he is a Prieſt, the Pſalmiſt declareth ſpeaking of him, Pſal. 110.4. Thou art a Prieſt for ever after the order of Melchized…k. His Prieſthood contains two things, Firſt, His ſatisfaction made to his Father for the elect, by his obedience, even to the death of the Croſs. Secondly, his interceſſion at his Fathers right hand; he ever living to preſent the ment of his obedience to his Father, and to will an application of it to his elect. Touching the former part of his Prieſtly office, to wit, his ſatisfaction; do but ſee Heb. 9.26. Now once in the end of the world, hath he appeared to put away ſin by the ſacrificing of himſelf; and verſe twenty eight, Chriſt was once offered to bear the ſins of many, to wit, of the Elect; all the Elect. Touching the other part of his Prieſtly office, his interceſſion; ſee Heb. 7.25. He is able to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever lives to make interceſſion for them. Rom. 8.34. Heb. 9.24.

3. We come to the Kingly office of Chriſt: p. 124That he is a King, ſee Pſal. 2.6. David there ſpeaking of him, ſaith, yet have I ſet my King upon my holy hill of Zion: His Kingly office, is either Univerſall or ſpeciall; Univerſal, and ſo all creatures are under his dominion, Epheſ. 1.21, 22. Special, and ſo he effectually cals the Elect, confirms the graces in them, protects them from their enemies in this world, as he ſees the beſt for them, glorifies them at the length, and in the end, confounds and deſtroys all his and their enemies.

Queſt. 4 What are the benefits the Elect have by this annointing?

Anſw. Hence it is the Elect become Chriſtians, and Chriſtians indeed; that they are ſpirituall Prophets, Prieſts, and Kings. Men and women no ſooner truely beleeve, are no ſooner effectually called, but they receive of this annointing, and ſo become Chriſtians, Spirituall Prophets, Prieſts, and Kings: to this purpoſe, ſee 1 John 2.27. The annointing which ye received of him, abideth in you, and teacheth you all things: So then the regenerate are ſpirituall Prophets; and they are likewiſe ſpiritual Prieſts; and Kings, ſee Rev. 1.6. who hath made us kings, and prieſts unto God & his Father

The laſt queſtion. What are the duties intimated? An. 1 Seeing this Jeſus is the Chriſt, is the annointed, he ſhould be ſweet and ſavory p. 125unto us. Cant. 13. Becauſe of the ſavor of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee. Nothing ſhould be ſo deſired of us, ſo affected by us, as Chriſt. 2. We ſhould labour more, and more for holy knowledg, and ſo demonſtrate our ſelves to partake of Chriſt propheticall office. Many exhortations this way. Provt 19.2. without knowledg, the mind is nogood. John 5.39. Search the Scriptures. Coloſ. 3.16. Let the word of Chriſt dwel in you richly in all wiſedome: And how the Apoſtle reproves the Hebrews for their bad proficiency this way, Heb. 5.12. &c. 3. We ſhould demonſtrate our ſelves to be ſpirituall Prieſts, (and ſo to partake of Chriſts Prieſtly office) by ſpirituall Sacrifices; as firſt, by being frequent in prayer and praiſe, as the Apoſtle exhorts, Heb. 13.15. By him therefore let us offer the Sacrifice of praiſe to God continually. 2. By reſigning up our ſelves wholly unto God in the way of new obedience as the ſame Apoſtle exhorts. Rom. 12.1. I beſeech you brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice, holy and acceptable unto God. 4. We ſhould demonſtrate our ſelves to be ſpirituall Kings, (and ſo to partake of Chriſts Kingly office) and this by continual warring with our ſpiritual enemies, eſpecially p. 126labouring to ſubdue our own ſinfull paſſions, and affections, ſee what Solomon ſaith this way, Prov. 25.28. He that hath no rule over his own ſpirit, is like a City that is broken down, and without wals. And Prov. 16.32. He that is ſlow to anger, is better then the mighty; and he that ruleth his ſpirit, then he that taketh a City. Thus much touching the ſecond title, Chriſt, we come to the third.

The Son of God, illuſtrate by this epethite, eternall, Jeſus Chriſt the eternal Son of God. The Son of God, not by Creation as Adam and the Angels, Luke 3.38. Job 1.6. Not by Adoption, as all true beleevers, Rom. 8.14. Not by grace of perſonal union, as the man Chriſt Luke 1.35. But by Generation, 1 John. 4.9. In this was manifeſted the love of God towards us, becauſe God ſent his only begotten Son into the world, that we might live through him. For the opening of this myſterie, we propound the queſtions following; 1. The thing generated, 2. How? or the manner of this generation? 3. When?

1. The thing it ſelf generated, to wit, Chriſt; who is to be conſidered two waies: 1. According to his eſſence. 2. According to his perſonal exiſtence; that is, as he is God, and as he is a Son; as he is a Son and perſon, he is not of himſelf, but the Son of the Father by generation, p. 127as he is a God, and in reſpect of his abſolute eſſence, he is of himſelf neither begotten, nor proceeding: One eſſence doth not beget another, but one perſon another; the perſon of the Father, the perſon of the Son, and ſo the Son is God of God, and no otherwiſe; hath from his Father the beginning of his perſon, but not the beginning of his eſſence.

The ſecond queſtion, The manner of this generation. Anſw. we muſt know it is ineffable. Some Divines ſay, it is begotten of the Father, as the light of the Sun in the firmament, by a ſimple emanation, paſſing, or flowing out; light of light, ſaith one of the Creed: But take we notice of the holy Ghoſts metaphor, John 1.1. In the beginning was the Word; ſo the ſecond perſon in Trinity is called. As the ſpeech is in the mind, and the mind in the ſpeech; ſo is God the Son, of God the Father.

Qu. 3 The time of this generation? Anſ Before all worlds, The ſecond perſon in Trinity is the Son of God the Father, eternal by generation, according to the Chatechiſm: and to this purpoſe, ſee Prov. 8.22, and 23. The Lord poſſeſſed me in the beginning of his way, before his works of old; I was ſet up from everlaſting. Which place we are to underſtand of the ſecond perſon in Trinity. In this p. 128generation there is priority of order, but not of time, the Father and the Son being coeternall. Now we come to the Uſes.

Ʋſe 1. To terrifie ſuch prophane perſons, as deſpiſe Chriſts word, and ordinances; and ſuch likewiſe as by their blaſphemous oathes, tear, and rent him in pieces as much as lies in them. Wel, let all ſuch know, that Jeſus Chriſt is not only the Son of man, but likewiſe the Son of God; and ſo able to cruſh them, to be revenged upon them; therfore let ſuch remember the Prophets counſell, Pſal. 2.12. Kiſs the Son, (that is, every way ſubmit unto him) leſt he be angry, and ye periſh from the way, when his wrath is kindled but a little.

Ʋſe 2. For the great comfort of all true beleevers. Hence it is, that they, poor miſerable creatures, are become the Sons and Daughters of God by Adoption, according unto that, John 1.12. As many as received him, to them gave he power to become the Sons of God, even to them that beleeve on his Name. This is no little priviledg. The world little eſteems of ſuch perſons; but Saint John gives the reaſon. 1 John 3.1. Becauſe the world knows them not. But notwithſtanding, let the true beleever rejoyce in this, that he being ſometimes the vaſſal and ſlave of Satan, is now p. 129become the Son of God by Adoption in and through this his naturall Son. Thus farre touching the firſt Member of the third Principle.

Now we come to the ſecond member of the third Principle.

MEMBER II. Being made Man.

Which Member we commend unto you in this Doctrine.

Doct. There was a time, when the eternal Son of God was made man. John 1.14. The Word, (that is to ſay, the Son of God, the ſecond perſon in Trinity) was made fleſh, and dwelt among us. And Rom. 1.3. concerning his Son Jeſus Chriſt our Lord, which was made of the ſeed of David according to the fleſh. And Gal. 4.4. When the fulneſs of time was come, God ſent forth his Son, made of a woman. And ſo 1 Tim. 3.16. Without controverſie, great is the myſterie of godlineſſe, God was manifeſt in the fleſh. And laſtly, Heb. 2.16. Verily, he took not on him the nature of Angels, but he took on him the ſeed of Abraham. But that we may the better ſee into ſo deep a myſtery, we intend to anſwer the queſtions following.

p. 1301. How the Son of God, the ſecond Perſon in Trinity could take upon him our nature, and not the Father and the Holy Ghoſt, they all being one Eſſence? 2. How far forth the Son of God was made man? 3. How the two natures, Divine, and Humane were united? 4. How they remaine diſtinguiſhed? 5. Why it was neceſſary the Redeemer of mankind ſhould be man? why it was neceſſary he ſhould be God? and why it was neceſſary he ſhould be both God and man?

Queſt. 1. How the Son of God the ſecond perſon in Trinity, could take upon him mans nature, and not the Father and the Holy Ghoſt, they all being one Eſſence?

Anſ. The God-head is to be conſidered of in a twofold reſpect: 1. In regard of Eſſence: 2. In regard of Perſon. The Eſſence is but one, the Perſons three. A Perſon is a diſtinct ſubſiſtance of the whole Godhead; now although the Eſſence, the whole Eſſence be in every Perſon; why yet the Perſons do diſtinctly and real differ each from other in their peculiar manner of ſubſiſting; and ſo might the Son; and the Son only takes upon him mans nature and not the Father nor the Holy Ghoſt.

Queſt. 2. How far forth the Son of God took upon him mans nature?

p. 131Anſ. 1. He took upon him the Eſſence of man, a reaſonable ſoul and an humane body. 2. He took unto him the Properties of mans nature; in his body, length, breadth, thickneſs, &c. In his ſoul, the faculties of Underſtanding, Will, Affection. 3. He took unto him the Infirmities of mans nature; not ſinful or perſonal, but meer infirmities, as to be hungry, thirſty, weary, ſad, angry.

Obj. But how could the Son of God take upon him our nature, and be free from ſin, our nature being ſo ſinful?

An. 1. Becauſe he was not begotten by the mixture of man and woman. 2. Becauſe he was conceived by the Holy Ghoſt. Now we come to the third Queſtion.

Queſt. 3. How the two Natures, Divine, and Humane were united?

Anſ. We muſt not think that the Godhead is changed into the manhood, or the manhood into the Godhead; but the ſecond Perſon of the Godhead did aſſume or take into the Unity of his Perſon the Manhood; that is to ſay, the whole nature of man ſoul and body; The manhood of Chriſt not ſubſiſting of it ſelf as another man, it being a Nature only, and not a Perſon. There is one thing and another thing in Chriſt, but not one Perſon and another Perſon: two Natures, and but p. 132one Perſon: the ſecond Perſon in Trinity aſſuming an humane Nature, and both Natures making one Chriſt and Mediator.

Queſt. 4. How the two Natures in Chriſt remain diſtinguiſhed?

Anſw. We muſt know, that although the two natures in Chriſt be ſo really united, as that they can never be ſeparated aſunder, yet are they not confounded, but remaine diſtinguiſhed. 1. In themſelves: 2. In their Properties: 3, In their Actions. 1. In Themſelves: As the Godhead of Chriſt remaines the Godhead, and is not the manhood, although the Son of God be alſo very man, and ſo the manhood of Chriſt remains the manhood, and is not the Godhead, although the man Chriſt be alſo God. 2. They remain diſtinguiſhed in their Properties, as the Godhead of Chriſt remains Incomprehenſible and Infinite, as it hath alwaies been, and the manhood remains, comprehenſible and finite, notwithſtanding the uniting of it to the ſecond Perſon in Trinity: The Godhead becomes not finite by this Union, nor the manhood Infinite. 3. They remaine diſtinguiſhed in their Actions, as John, chap. 10. ver. 18. I have power to lay downe my life (ſaith our Saviour) and power to take it againe. p. 133The laying down of his life, was an action of his Man-hood the taking it again, an action of his God-head. Thus we ſee the two natures in Chriſt, with their properties and actions diſtinguiſhed, and yet in regard of the union of the two natures, we muſt take notice of the things following: 1. That in Scriputre, that is ſometimes aſcribed to whole Chriſt, which is but proper to one of his natures; 1 Cor. 15.3. Sometimes that aſcribed to one of his natures, which agreeth to whole Chriſt; 1 Tim. 2.5. Sometimes that aſcribed to one nature, which is proper to the other; Acts 20.28. and this Divines call, the communication of properties. 2. That notwithſtanding the two natures in Chriſt remain diſtinguiſhed, as aforeſaid, yet they both concur in the work of Redemption. 3. That by this union, the humane nature is unſpeakably, and extraordinarily exalted; to wit, above all creatures, even the Angels themſelves, and together with the God-head of Chriſt to be adored and worſhiped.

Now we come to the fifth Queſtion.

Queſt. 5. Why was it neceſſary the Redeemer of Mankind ſhould be man? Why was it neceſſary he ſhould be God? Why was it neceſſary he ſhould be both God and man?

p. 134Anſw. It was neceſſary he ſhould be man, 1. That he might have ſomething to offer for ſin, Heb. 8.3.2. That he might work perfect righteouſneſs in our nature. Matth. 3.15.3. That in our nature he might alwayes appear in Gods ſight for us, Heb. 9.24.4. That in our nature he might feel our infirmities, and ſo by experience learn commiſeration, Heb. 2.17, 18.

2. Why was it neceſſary the Redeemer of Mankind ſhould be God? Anſw, 1. That he might be able to ſuſtain, and undergo the infinite wrath of God due to our ſins. 2. That he might give merit to the doing and ſuffering of his Man-hood; for no meer creature can merit of God. 3. That he might give his Spirit to the Elect to ſanctifie them; the Spirit being God, none but God could give him. 4. That he might raiſe up himſelf from the dead, and likewiſe all his Members at the laſt and great day.

3. Why was it neceſſary that the Redeemer of Mankind ſhould be both God and man? Anſw. That he might be a fit and competent Mediator between God and man.

Ʋſe 1. For the great comfort and conſolation of all penitent, and dejected ſinners; What, the Son of God become our kinſman? p. 135Emmanuel, God with us, a Redeemer of our own fleſh? What we that were eſtranged from God, that had gone a Whoring from him by our ſins, he now to ſeek unto us by his Son, to ſend his own Son to intreat us to be reconciled unto him; ſurely, this is an evident demonſtration that the Lord intendeth good to the ſons and daughters of men; that he would not the death of the poor penitent ſinner. Never were the Attributes of God ſo illuſtrated, as when the Son of God did aſſume our nature; and as his other Attributes, ſo eſpecially his Mercy. Do but ſee what the Angel ſaith unto the Shepherds, Luke 2.13.11. Fear not, for b…hold I bring you good tydings of great joy, which ſhall be to all people. For unto you is born this day, i… the City of David, a Saviour, which is Chriſt the Lord. Nay, a multitude of Angels, 13 and 14 verſes. And ſuddenly there was with the Angel a multitude of the heavenly Hoſt, prayſing God, and ſaying, Glory to God in the higheſt, and on earth peace, good will towards men, O therefore let the poor penitent ſinner break forth with joy, ſaying or ſinging with old Zachary, Luke 1.68, 69. Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people; and hath raiſed up an horn of ſalvation for us, in the houſe of his ſervant p. 136David. O how narrow was the Church of God, before the incarnation of the Son of God, pin'd up within the Nation of the Jewes! But now, how hath ſhe enlarged her borders? Is he the Saviour of the Jewes onelyonly, and not of the Gentiles alſo? How obſcure the ſervice of God before, how clear now? The Subſtance is come, the types and ſhadowes are gone. How coſtly and painful the ſervice of God before, but now, how eaſie and light?

Ʋſe 2. To exhort us, and that divers wayes: 1. To believe Gods promiſes, that the Son of God ſhould come into the world, aſſume our nature, was a bleſſing long promiſed, as Gen. 3.15. He ſhall bruiſe thy head; to wit, God-man, the Son of God aſſuming mans nature, ſhould bruiſe the Serpents head, overcome Satan in the behalf of all the Elect. Now although there were divers thouſand years betwixt the Promiſe, and the performance, why yet at length it was fulfilled; as Gal. 4.4. When the fulneſs of time was come, God ſent forth his Son made of a woman. The Scriptures contain many precious Promiſes running upon the people of God, the Lord will perform them all, ſo his people will but reſt on him by faith, and by a lively hope wait their accompliſhment. 2. To exhort p. 137us, ſeeing the Son of God did ſo abaſe himſelf, as to take upon him our nature, that we ſhould learn humility of him; we muſt not be highly conceited of our ſelves, as to think we have had faith, and good hearts to God, ever ſince we were born, as divers imagine; but we muſt labour to ſee and feel our great miſery in the firſt Adam, being thoroughly convinced, that there is not a good thought, nor the leaſt dram of ſaving faith in any man, until he be Regenerate.

3. To exhort us, that we would meet the Son of God: Is he come in our nature, and will we not give him the meeting? Is he become bone of our bone, and fleſh of our fleſh, and will not we labour to become bone of his bone, and fleſh of his fleſh? As he is one with our nature by Perſonal Ʋnion, ſo to be one with him by Myſtical Ʋnion? To this purpoſe let us endeavor to acquaint our ſelves with his Birth, his Life, and Death; with his Natures, his Offices, his Benefits; what he was, what he did, what he ſuffered for Mankind; ſo manifeſting that we are acquainted with him, united unto him by a holy life and conconverſation: one ſpecial end why he aſſumed our nature, and came into the world, as we may ſee Luke 1.75. and Titus 2.11. and ſo to the fifteenth verſe. Thus farre p. 138touching the ſecond Member of the third Principle.

Now we come to the third Member of the third Principle.

MEMBER III. By his death upon the Croſs.

JEſus Chriſt, the Eternal Son of God, being made man, by his death upon the Croſs. Take it in the form of a Doctrine after this manner.

Doct. Jeſus Chriſt, the Eternal Son of God, being made man, was Crucified to death.

The Scripture is abundant in proof this way, as Mat. 27.35, 44, 50. Mark 15.24, 25, 27, 37. Luke 23.33, 46. John 19.15, 16, 17, 18, and 30 verſes. This is that which the Apoſtle Peter doth charge upon the conſciences of the Jewes, Acts 2.22, 23, and 36 verſes. Chap. 3.13, 14, 15 verſes. And ſo Chap. 4.10. Chap. 5.30. And ſo Stephen, Acts 7.51, 52. That we may the better conceive of this weighty point, to wit, Chriſts Paſſive obedience, it ſhall be neceſſary to anſwer the queſtions following, 1. Whether Chriſt ſuffered in both his Natures yea or no? 2. What he ſuffered, or the Paſſion it p. 139ſelf? 3. When his ſufferings began, and when they ended? 4. The Cauſes of his paſſion? 5. To what end he ſuffered?

Queſt. 1. Whether Chriſt ſuffered in both his Natures or no?

Anſw. There is no queſtion but he ſuffered in the Humane nature, both ſoul, and body; but the Divine nature is impaſſible, cannot ſuffer; and yet in a manner may be ſaid to ſuffer, not onelyonly becauſe the Perſon that was both God and man did ſuffer, but alſo becauſe the whole time of Chriſts humiliation, the Majeſty and glory of his Divine nature was ſomewhat laid down and hidden; and ſo we underſtand the Apoſtle, Phil. 2.7. Who made himſelf of no reputation, ſpeaking of Chriſt; or as it is in the Original, Who emptyed himſelf; it being ſpoken in regard of his Divine nature, the Majeſty, and glory of it being much hidden and obſcured, all the time he had upon him the form of a ſervant.

Queſt. 2. What Chriſt ſuffered? or the Paſſion it ſelf?

Anſw. The ſufferings of Chriſt, can never be expreſſed to the full; ſo deeply did he drink off his Fathers wrath for our ſins. This the Evangelical Prophet denotes before hand, Iſaiah 52.14. and 53.3. Now his p. 140ſufferings may be divided into the ſufferings of his life, and the ſufferings of his death, or near his death. 1. Touching the ſufferings of his life, which were manifold:

As 1. He no ſooner being conceived as man, but ſuſpected to be illegitimate, or unlawfully begotten, Mat. 1.19, and 20 verſes. 2. Being born in a Stable, and laid in a Manger, Luke 2.7. 3. The pain of his Circumciſion, Luke 2.21. 4. His flight into Aegypt, Mat. 2.13. 5. His being tempted of the Divel forty dayes and forty nights together in the Wilderneſs, a place of great terror, and in that time, the Divel carrying up and down his body at his pleaſure; ſometimes to a Pinacle of the Temple, and ſometimes to the top of an high Mountain, Mat. 4.1. 6. His Poverty, he having not where to lay his head, Luke 9.58. 7. His going about from place to place, with hunger, thirſt, and wearineſs, to Preach, and work Miracles. 8. The manifold contumelies and reproaches that were caſt upon him by thoſe that did oppoſe his Doctrine and Miracles; as that he was a Deceiver, was Mad, had a Divel, &c. Thus we have given you a taſte of the firſt ſort of Chriſts ſufferings, to wit, the ſufferings of his life.

Now 2. We come to lay forth briefly the p. 141ſufferings of his death, or near his death; and how grievous, and dolorous his ſufferings were in, and about his death, may appear: 1. By his teſtifying and complaining how heavy he was, even unto death, Mat. 26.38. 2. By the great drops, or clods of water and blood, which fell from his face, Luke 22.44. 3. By his ſundry cryes to his Father, that if it were poſſible, the cup of death might paſs from him. 4. By thoſe unworthy things he ſuffered at the hands of ſinners, as being betrayed by one of his own Diſciples; then taken as a Theef with ſwords and ſtaves, bound and carryed away, and brought as a Malefactor before the Magiſtrate; before whom, although he was cleared, yet muſt he be ſcourged, ſtript of his own apparel, clothed with ſcornful Kingly Robes, a Crown of thorns put upon his head, and a Reed put into his hand inſtead of a Scepter, and ſo was he led away as a ſheep to the ſlaughter, and between two Theeves (as the chief of all ſinners) crucified; his joynts ſtretched and racked, his hands and feet digged with nails,; his ſide pierced with a Spear, and inſtead of drink, he had Vineger tempered with Gall reached unto him; the High Prieſts ſcoffed, the Paſſengers wagged their heads, the Soldiers mocked him; nay, one of the Theevs upon the Croſs, p. 142could with his laſt breath blaſpheme him: ſo many reproaches and contempts were done unto him, as no Chronicle can remember the like ever done to any Malefactor. 5. He was as one oppreſſed, and forſaken of God, which made him cry out, My God, my God, why haſt thou forſaken me? he not onelyonly ſuffering the firſt death, but the pangs of the ſecond death. Thus we ſee a little, what Chriſt ſuffered in his life, and in his death.

Queſt. 3. Is, When the ſufferings of Chriſt began? and when they ended?

Anſw. They began at his Birth, or before, as we have heard, (he no ſooner being conceived, but ſuſpected to be illegitimate) and continued until the giving up of the ghoſt; then, and not until then, were his dolours and torments ended; as himſelf witneſſeth, John 19.30. When Jeſus had received the Vineger he ſaid, it is finiſhed; and he bowed his head, and gave up the ghoſt: which muſt he underſtood of his dolours and torments, but not of his Humiliation, which continued ſo long as he was captivated of death, even unto his Reſurrection.

Queſt. 4. What were the cauſes of his Paſſion?

Anſw. The principal cauſes of his Paſſion, were, 1. Gods Decree, for the manifeſtation p. 143of his Juſtice and Mercy, Acts 2.23. Him, being delivered by the determinate Counſel and fore-knowledge of God, (ſpeaking unto the Jewes of Chriſt) ye have taken, and by wicked hands have crucified and ſlain. 2. The great love of God the Father unto his Elect, John 3.…6. God ſo loved the world, that he gave his onelyonly begotten Son, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. And Romans 5.8. God commendeth his love towards us in that while we were yet ſinners, Chriſt dyed for us. And ſo 1 John 4.9, 10. In this was manifeſted the love of God towards us, becauſe that God ſent his onelyonly begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and ſent his Son to be a Propitiation for our ſins. 3. The great love that was in Chriſt himſelf unto the Elect, Gal. 2.20. I live by the faith of the Son of God, (ſaith the Apoſtle Paul) who loved me, and gave himſelf for me. And Eph. 5.2. Walk in love, as Chriſt alſo hath loved us, and given himſelf for us. And ſo verſe 25. Husbands love your wives, even as Chriſt alſo loved the Church, and gave himſelf for it. The inſtrumental Cauſes, were Satan, Judas, the High Prieſts, the Jewes in general, Pilate, and the Roman Souldiers: But theſe Inſtruments, neither p. 144to be commended, nor excuſed in this buſineſs, they having their own wicked and malicious ends.

Queſt. 5 Now we come to the fifth queſtion, To what end Chriſt ſuffered?

Anſw. The principal, and next to Gods glory, was to merit for the Elect remiſſion of ſins, and freedome from puniſhment, Coll. 1.14. In whom we have redemption through his blood, even the forgiveneſs of ſins. And Gal. 3.13. Chriſt hath redeemed us from the Curſe of the Law. We muſt not conceive of Chriſts ſufferings as the ſufferings of a private man, but as the ſufferings of a publick perſon; he being our Pledge and Surety, as he is called, Heb. 7.22. And whatſoever he ſuffered, he ſuffered for us; as Rom. 4.25. Who was delivered for our offences: that is to ſay, to death. And 1 Cor. 15.3. Chriſt dyed for our ſinnes. And 1 Pet. 2.24. very comfortably; Who his own ſelf bare our ſins in his own body on the tree. And hence it is, that he is ſaid to be made ſin for us, 2 Cor. 5.21. and a Curſe for us, Galatians 3.13. Here take we notice of the difference between the ſufferings of Chriſt, and the ſufferings of Martyrs.

1. Chriſts ſufferings were an acurſed puniſhment. The ſufferings of Martyrs are onelyonly Chaſtiſements or Tryals. 2. Chriſts p. 145ſufferings were Meritorious, ſo are not the ſufferings of Martyrs; but a duty, and debt. There be other ends of Chriſts Paſſive obedience, as the mortifying of ſin in the Elect, Rom. 6.6. Knowing this, that our old man is Crucified with him, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerve ſinne. And the giving of them an example of ſuffering patiently, 1 Peter 2.21. Chriſt ſuffered for us, leaving us an example, that we ſhould follow his ſteps. Thus we have the five Queſtions anſwered. Now we come to the Uſes.

Ʋſe 1. To inform us, and that divers wayes. 1. To let us ſee into the fierceneſs of Gods Wrath, and wonderful Juſtice againſt ſinne; when nothing could expiate it but the death of his Sonne, when nothing could ſatisfie for it, but the blood of the Lord Jeſus; what think we then of thoſe that make nothing of ſinne, do not account it to be of an horrible and accurſed nature?

2. See we here the great love of God the Father, that rather then we ſhould periſh everlaſtingly, his Sonne muſt undertake for us; he muſt ſatisfie for us, become ſinne, become a Curſe for us, dye the accurſed death of the Croſs for our ſakes, John 3.16. God ſo loved the world, (it cannot p. 146be expreſſed how much) that he gave his onelyonly begotten Sonne to dye for us. In this God commendeth his love unto us, as the Apoſtle Paul, Romans 8. And in this he manifeſted his love unto us, as the Apoſtle John ſaith, 1 John 4.9, 10. Herein is love; indeed a miracle of love, that God the Father ſhould ſo love his enemies, as to give his onelyonly Sonne to dye for them. Very moving is that phraſe of the Apoſtle Paul, Rom. 8.32. He that ſpared not his own Sonne, but delivered him up for us all; as though he had loved us better then his own Son. As the Lord ſaith of Abraham, Gen. 22.12. (when at his command he was ready to offer up his only ſon Iſaac: Now I know that thou feareſt God, ſeeing thou haſt not withheld thy ſonne, thy onelyonly ſonne from me. So may we ſay of God, that we know that he loved us, becauſe he hath not withheld his Son, his onelyonly Son from us, but hath given him to that accurſed death for our ſakes. 3. See we here the great love of Chriſt himſelf, unto his Church; that rather then ſhe ſhould periſh, he would give himſelf to death, even the accurſed death of the Croſs; as Gal. 1.4. Who gave himſelf for our ſinnes: which phraſe intimates unto us, how willingly he laid down his life for our ſake. Now indeed, had not his death been voluntary, p. 147it could not have been ſatisfactory. But that he laid down his life willingly for us, is evident by many circumſtances about his death; as when Peter counſelled him to ſpare himſelf, ſee what he got for his labour, Matthew 16.23. Get thee behind me Satan, ſaith Chriſt unto him. And when Judas was ready to betray him, ſee what our Saviour ſaith unto him, John 13.27. That thou doſt, do quickly. And when Judas was gone out, to get company to apprehend him, he went to the place he had wont to be in, ſo as Judas might readily find him; nay, he met them in the mid-way, that came to take him, and tells them he was the Party they ſought for; and when they fell to the ground upon his ſaying, I am he; he would not eſcape from them. All theſe particulars you may obſerve in the eighteenth Chapter of John, Verſe firſt, &c. He could have been reſcued by the Angels, (Matth. 26.53.) but would not; and when by his Adverſaries he was provoked to have come down from the Croſs, (Matthew 27.42.) and could have done ſo, he would not. All theſe circumſtances let us ſee, how willingly he laid downe his life for our ſakes, according to that he ſaith, Joh. 10.18. No man taketh my life from me, but I lay it downe of my ſelfe: p. 148I have power to lay it down, and I have power to take it again. And doth not this much commend the love of Chriſt to us, he ſo willingly laying down his life for us? No marvel the Apoſtle Paul, Epheſ. 3.19. cals this love of his a love paſſing knowledg.

Ʋſe 2. For the great comfort and conſolation of all true beleevers, and that on ſeverall caſes. 1. Doth their preſent infirmities, or their ancient grievous ſins ſtare them in the face? Doth at any time the weight and butden of ſin, with the wrath of God due for the ſame, oppreſſe them? let them weigh and perpend the price of their redemption, the great ranſome was given for them; to wit, the precious blood of the Son of God: as 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things, as Silver, and Gold; but with the precious bloud of Chriſt: A ranſome invaluable, and of infinite merit. It being more (the paſſion of Chriſt for a ſhort time) then if all men and Angels had ſuffered for ever.

Secondly, Hath God the Father out of his infinite love, given his Son to die for thee? then do not thou doubt the ſupply of all neceſſaries inward, and outward; he that hath given the greater, will alſo give the leſſer; Chriſt is more worth then ten thouſand p. 149worlds, and Chriſt is the ſweet and pleaſant fountain of all other good things. It is for him, and through him, that we have any thing, that is good; ſee what the Apoſtle ſaith, Rom. 8 32. He that ſpared not his own Son, but delivered him up for us all; how ſhall he not with him alſo freely give us all things? The Lord that hath given thee Chriſt, and him to die for thee, will give thee an increaſe of grace, will give thee to perſevere in grace; nay, in the end, will give thee eternal life. Rom. 5.10. And in regard of outward things, it is comfortable to hear what the Lord ſaith, Pſal. 34.10. The young Lions do lack and ſuffer hunger; but they that ſeek the Lord, ſhall not want any good thing. And Heb. 13.5. I will never leave thee, nor forſake thee; For let God be true and every man a liar. But this is an argument of arguments, which the Apoſtle uſeth to perſwade true beleevers, touching their outward ſupply; I mean, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things?

Ʋſe 3 To exhort, and that divers waies. Firſt, Is it ſo, that the Sonne of God did humble himſelf ſo farre as to take upon him, the forme of a Servant; nay, even to die the accurſed death of the Croſſe, and p. 150For our ſins, and iniquities? O then, let us be exhorted to grieve and mourn for ſin, the proper, and procuring cauſe of his ſufferings. How can we but lament that which procured Chriſts death? Be troubled and vexed for that which cauſed the Son of God ſo much trouble and vexation? There is nothing doth ſo demonſtrate the horrible nature of ſin, … the death of Chriſt for ſin; and there is nothing ſhould move us more to grieve for ſin, then conſidering that our ſins have pierced the Son of God, and killed the Lord of life. If this conſideration will not move us, nothing will. See Zachar. 12.10. I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem the Spirit of grace, and ſupplications; and they ſhall look upon me whom they have peirced, and they ſhall mourn for him, as one mourneth for his only Son, and ſhall be in bitterneſſe for him, as one that is in bitterneſſe for his firſt born.

2. To exhort every one of us to hate, and ſhun ſin for the time to come. Oh, How can we love that, how can we favour that, which nailed the Son of God to the croſſe? Will not we labour to die to that, for which the Son of God dyed? O let us down with this body of ſin; as the Apoſtle hath it in 1 Cor. 9.27. I keep under my body, and bring p. 151it under ſubjection. He beat down his corruption as it were with clubs; for ſo the word he here uſeth in the Originall ſignifies, as the Apoſtle Peter exhorts, 1 Pet. 4. ver. 1, 2. Foraſmuch as Chriſt hath ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame mind; for he that hath ſuffered in the fleſh, hath ceaſed from ſin, that he no longer ſhould live the rest of his time in the fleſh, to the luſts of men, but to the will of God. And is not this one ſpeciall end why the Son of God gave himſelf to death for us; to wit, that we might become a holy people? Gal. 1.4. Surely, to go on in ſin, is horrible ingratitude to God, and Chriſt; nay, the truth of it is, we ſhould be ſo affected to God who gave Chriſt, and to Chriſt who gave himſelf to that accurſed death of the Croſſe for our ſins, as we ſhould rather our ſelves admit of death, even the moſt bitter and torturing death, then admit of the leaſt ſin wittingly, and willingly.

Thirdly, Did God the Father ſo love us, as to give us his Son; nay the Son ſo love us, as to give himſelf to death for our ſakes? why then upon a juſt occaſion and call let us not think much to let our deareſt blood goe for Gods ſake, for Chriſt ſake. Shall Chriſt the Sonne of God willingly p. 152dye for us, and ſhall we not willingly lay down our lives for him and for his Truth upon a call, that ſo we may glorifie him? Joh. 21.19. And for his people upon a call, that ſo we may manifeſt that his example ſwayes us? as 1 John 3.16. Herby perceive we the love of God, becauſe he laid down his life for us, and we ought to lay down our lives for the brebren.

Thus far touching Chriſts Paſſive obedience; and the third Member of the third Principle.

MEMBER IV. And by his righteouſneſs.

WHerein we have implyed Chriſts Active obedience, as in the former Member his Paſſive: and this we deliver in the form of a Doctrine; thus,

Doct. Jeſus Chriſt the eternal Son of God, although he was crucified to death as he was man, yet was he a juſt and righteous man. In the proſecution of this Point, we are only to make good the latter part of the Doctrine, to wit, that Chriſt even as he was man, was Juſt and Righteous: To this purpoſe ſee p. 1532 Cor. 5.21. He hath made him to be ſin for us (that is to ſay, a ſinner by imputation) who knew no ſin; that is to ſay, who was without ſin. And Heb. 4.15. We have not an high Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. And hence it is that the Apoſtle Peter calls him, A Lamb without blemiſh and without ſpot, 1 Pet. 1.19. And that the Apoſtle Paul ſaith of him, Rom. 10.4. He is the end of the Law; that is to ſay, the perfection of the Law; whatſoever the Law could exact, he not only ſuffered but likewiſe was, and did.

Now we are to know that Chriſt as he was man, was righteous two wayes: 1. In his Birth and Conception. 2. In his life and converſation.

1. In his Birth and Conception: Luke 1.35 And the Angel anſwered and ſaid unto her, (to wit, to Mary the mother of Chriſt) The Holy Ghoſt ſhall come upon thee, and the power of the Higheſt ſhall overſhadow thee; therefore alſo that holy thing which ſhall be born of thee, ſhall be called the Son of God. So Matth. 1.20. Joſeph thou ſon of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghoſt. And although Mary was a ſinner, yet the Holy Ghoſt knew p. 154well enough how to cleanſe and purge from ſin that part of her ſubſtance of which Chriſts humane nature was made; and for the guilt of Adams fall, it did not belong unto him, he not coming from Adam by natural generation but by a miraculous Conception. Nay further, in his Conception and Birth, his humane nature was not only free from ſin, but withal inriched and filled with Grace and holineſs, and that in greater meaſure then all men and Angels; as John 1.14. The Evangeliſt ſpeaking of him, and according to his humane nature, ſaith, he was full of Grace: and in chap. 3. ver. 34. God giveth not the Spirit by meaſure unto him; that is to ſay, he gave it unto him in an abundant meaſure: and yet the Holineſs of Chriſt as man, is not infinite, but finite; there being this difference betwixt his Righteouſneſs as he is God, and his righteouſneſs as he is man. His righteouſneſs as he is God being infinite and uncreated: his Righteouſneſs as he is man being finite and created. Thus we ſee, even as Chriſt was man he was righteous in his Birth and Conception.

2. As he was man, he was righteous likewiſe in his Life and Converſation: his whole courſe of life being conformable to the abſolute Righteouſneſs of the Law: as 1 Pet. 2.22. p. 155Who did no ſin, (ſpeaking of Chriſt) neither was guile found in his mouth. And John 8.29. He that hath ſent me is with me; the Father hath not left me alone, for I do always thoſe things which pleaſe him.

The Point being thus maintained, we come to anſwer two Queſtions. 1. To what end was Chriſts Active obedience, the Righteouſneſs of his Humane Nature, and the Righteouſneſs of his Life? 2. If perfect Righteouſneſs and eternal life be merited by Chriſts Active obedience, how comes it to paſs that the Scriptures ſpeak ſo little of this kind of obedience, and ſo much of his Paſſive?

Queſt. 1. To what end was Chriſts Active obedience, the Righteouſneſs of his humane nature, and the Righteouſneſs of his life?

Anſ. The principal end (next to Gods glory) was to merit for the Elect perfect Righteouſneſs, and eternal Salvation: As we muſt not conceive of Chriſts ſufferings as the ſufferings of a private man, but as the ſufferings of a publike perſon, he being our Surety and pledge: ſo we muſt conceive of the Righteouſneſs of his humane nature and life, his Active obedience; it was not for himſelfe, but for us; as Iſai. 9.6. Ʋnto us a child is born; and Rom. 8.2, 3, 4. which place is to be p. 156underſtood of the perfect righteouſneſs of Chriſts humane nature, imputed to all true Believers, he ſo meriting a cover for their corrupt nature; and touching the righteouſneſs of his life, that he thereby further merited for the true Believer righteouſneſs and eternal life: do but ſee, Rom. 5.6. As by one mans diſobedience (to wit Adams) many were made ſinners; ſo by the obedience of one (to wit, Chriſt) ſhall many be made righteous: and ſo in ver. 17. of the ſame Chapter, If. by one mans offence, death reigned by one (to wit, Adam) much more they which receive abundance of grace, and of the gift of righteouſneſs, (that is to ſay, they who out of Gods abundant favour, are juſtified by the righteouſneſs aforeſaid) ſhall reign in life; that is, ſhall be ſaved: And Rom. 10.4. Chriſt is the end of the Law for righteouſneſs to every one that believeth: and eternal life is a conſequent of this perfect righteouſneſs the Apoſtle here ſpeaketh of. We all owe the Lord a double debt; 1. The debt of puniſhment for the breach of his Law. 2. The death of obedience; to wit, the perfect fulfilling of the Law. Now Chriſts Paſſive obedience doth diſcharge the former debt, his Active obedience the latter: by his Paſſive obedience he hath merited for us remiſſion of p. 157ſins, and freedome from puniſhment; and by his Active obedience he hath merited for us perfect Righteouſneſſe, and eternal life.

There be other ends of Chriſts active obedience; as the meriting for the Elect ſanctifying Grace. As Joh. 17.19. For their ſake (ſaith Chriſt) I ſanctifie my ſelf, that they alſo might be ſanctified. And then that he might be an example of Holineſs, as Matth. 11.29. Learn of me, for I am meek and lowly in heart.

Queſt. 2. The ſecond Queſtion is, If perfect righteouſneſs and eternal life be merited for the Elect by Chriſts Active obedience, how comes it to paſs that the Scriptures ſpeaks ſo little of this kind of obedience, and ſo much of his Paſſive?

Anſ. 1 Becauſe his Paſſive obedience was moſt ſenſible, and expoſed to the eyes of all. 2. Becauſe the Ceremonial Types had eſpecially their accompliſhment in it. 3. Becauſe this was the chief and principal part of his obedience. 4. The Paſſive implies the Active. Now we come to the Uſes of the Point.

Ʋſe 1. To abaſe, and greatly to humble us, our natures and lives being …o ſtained and defiled, as nothing could be a cover unto p. 158them but the righteouſneſs of the Son of God; the righteouſneſs of all men and Angels, being inſufficient this way, to wit, to hide the filthineſs of our natures and lives from the eyes of Gods Juſtice. Oh the cauſe we have to lament the impurity of our natures and lives, when nothing could be a Remedy for us, but the Son of God muſt aſſume our nature, and here in the world work righteouſneſs for us! This conſideration ſhould not a little humble us, but likewiſe work in us a great diſlike and loathing of ſin, and of our ſelves for ſin.

Ʋſe 2 To inform us touching the goodneſs of God unto us. We in Adams loynes having undone our ſelves and loſt all righteouſneſs, that the Lord ſhould provide us a Saviour, not only to merit for us remiſſion of ſins and freedom from puniſhment by his Paſſive obedience, but likewiſe perfect righteouſneſs and eternal ſalvation by his Active; ſo as let the Juſtice of God be objected any way to the true Believer, he hath ſufficient anſwer in his Pledge and Surety the Lord Jeſus; and hence it is that the Apoſtle ſaith, Rom. 10.4. Chriſt is the end of the Law for righteouſneſs to every one tht believeth: If the Law and Juſtice of God require puniſhment for ſin and diſobedience, the Believer hath the p. 159death and paſſion of Chriſt to interpoſe; if the Law and Juſtice of God require perfect righteouſneſs, to be juſtified in Gods fight, and to enter heaven, the true Believer may have preſent recourſe to the holy nature and life of Chriſt, as his cover and righteouſneſs; ſo as whatſoever the true Believer ſhould be, ſhould do, ſhould ſuffer, Chriſt was, did, and ſuffered. And may not this greatly comfort the true Believer, that the Lord hath provided ſuch a Saviour? and further, that his righteouſneſs, whereby he is juſtified in Gods ſight, and muſt enter heaven, is not in his own keeping, as his firſt righteouſneſs in Adam was, which was quickly loſt; but in the keeping of the Lord Jeſus, and ſo cannot be loſt? The Believer may loſe this and that outward thing, which for the preſent he enjoyed, or may loſe his inward peace and comfort for a time, but this righteouſneſs of his is in a ſure hand, and cannot be loſt. And thus the true Believer is in better caſe then Adam in his innocency: he might, and did loſe his Righteouſneſſe, but the Believer cannot loſe his, it being not in his own keeping but in the keeping of the Lord Jeſus.

Ʋſe 3. To exhort, and that divers wayes

1. That in the caſe of Juſtification we would altogether deny our ſelves, go out p. 160of our ſelves. Alas, look we upon our natures, and upon our lives, and how impure are both? and therefore David (Pſalm 143.2.) humbly prayes, Enter not into judgment with thy ſervant, for in thy ſight ſhall no man living be juſtified. If we be juſtified at all, it muſt be by the righteouſneſs of another, by a righteouſneſs without us, the righteouſneſs of Chriſt imputed unto us, as the Apoſtle tells us, 2 Corinth. 5.21. He hath made him to be ſin for us who knew no ſin, that we might be made the Righteouſneſs of God in him.

Secondly, To exhort every man and woman that they would labour for a diſtinct knowledge of CHRIST, ſeeing the Righteouſneſſe whereby we muſt be juſtified is onelyonly in him; as to know what hee ſuffered for us, ſo likewiſe to know what hee was and did for us.

Thirdly, To exhort every one of us, that upon a ſight and ſenſe of our own defilement and impurity, we would hunger and thirſt after the Sanctifie of Chriſts humane nature and life, I mean the merit of his Active obedience, as our cover and righteouſneſſe in the ſight of God. Theſe are they our Saviour pronounceth bleſſed, Mat. 5.6. p. 161Bleſſed are they which do hunger and thirſt after righteouſneſſe. And take notice of the Apoſtle his earneſt deſire Phil. 39. And found in him (ſpeaking of Chriſt) not having mine own righteouſneſſe which is of the Law, but that which is through the faith of Chriſt; the righteouſneſs which is of God by faith: Let our faith be frequently employed, as in putting our ſins upon him, ſo likewiſe in putting his righteouſneſſe upon our ſelves.

4. To exhort every man and woman that profeſs themſelves to be juſtified by the righteouſneſſe of Chriſt, that they would manifeſt as much by a holy life, Juſtification and Sanctification being alwaies inſeparable. 1 Cor. 6.11. Rom. 8.1.9. Gal. 5.24.

MEMBER V. Hath perfectly.

ANd this alſo take in the forme of a Doctrine.

Doct. The Lord Jeſus is a perfect Saviour. See Heb. 7.25. He is able, (ſpeaking of Chriſt) to ſave them to the utermoſt that come unto God by him. But this Member and Doctrine we ſhall not much inſiſt upon; and yet to demonſtrate it in a word or two. p. 162Firſt, He ſaves not only ſome of the Elect, but all the Elect: Secondly, He ſaves not only their bodies, but likewiſe their ſouls: Thirdly, He not only ſaves them from ſome of their ſins, but from all their ſins, be they never ſo many, or ſo hainous. Fourthly, He ſaves them, not only from ſome of the evill conſequents of ſin, but from all the evill conſequents of ſin; as the wrath of God, the curſe of the Law, the venome of all outward croſſes, the tyranny of Satan, the ſting of death, the power of the grave, and the torments of hell. Fifthly, He not only ſaves the Elect privatively, but poſitively; he hath not only merited for them remiſſion of ſins, and freedome from puniſhment, but likewiſe perfect righteouſneſſe and eternal life, as lately we have heard.

The Ground or reaſon is this.

Reaſ. Not only his holineſſe and puritie, as he was man; but likewiſe the excellencie of his perſon, he being God as wel as man. We come to the Uſes.

Ʋſe 1. To confute the Doctrine of the Papiſts, which to Chriſts perfect ſatisfaction add humane ſatisfactions: as, we muſt ſatisfie Gods juſtice by our temporal puniſhment; and we muſt partly merit ſalvation our ſelves, or the merits of other men muſt be made over unto p. 163us that we may be ſaved; but we are to know, a fifth wheel helpeth nothing, nay troubleth not a little; and ſo it fareth with all additions of righteouſneſſe joyned with Chriſts in matter of Juſtification. That which is abſolutely perfect is marred by adding any thing unto it.

Ʋſe 2 For comfort and conſolation to every wounded and penitent ſoul: Suppoſe thy ſins have been many and grievous; the Lord Jeſus is a perfect Saviour, his bloud is a ſufficient medicine for the curing of thy wounded conſcience; his righteouſneſſe is a perfect cover to hide thee from Gods wrath, and therefore although thou ſeeſt nothing in thy ſelf but to damn thee, why yet ſee ſufficient in the Lord Jeſus to ſave thee: reſt thy ſoul upon this perfect Saviour, and his merits; nay labour with the Virgin Mary to rejoyce in him. Luke 1.47. My ſpirit hath rejoyced in God my Saviour.

And thus much touching the fifth Member of the third Principle.

p. 164MEMBER VI. Alone by himſelf.

WHich we commend unto you in the Doctrine following.

Doct. The Lord Jeſus is the alone Saviour. So the Prophet Iſaiah foretels in his perſon, Iſay. 63.3. I have troden the wine-preſſe alone; and Heb. 1.3. Who being the brightneſſe of his glory, and the expreſſe Image of his perſon, and upholding all things by the word of his power, when he had by himſelf purged our ſins, ſat down on the right hand of the majeſtie on high: Moſt expreſſe is that in Acts 4.12. Neither is there ſalvation in any other, for there is no other name under heaven given among men, whereby we muſt be ſaved: And hence it is, that old Simeon calls Chriſt Salvation it ſelf. Luke 2.30. Mine eyes have ſeen thy Salvation.

Reaſ. 1. There is none ſo able, he being not only Man, but God.

Reaſ. 2. There is none ſo fit, he being not only God, but Man. Yet when we affirme the Lord Jeſus Chriſt to be the alone Saviour, we do not exclude the Father, and the Holy Ghoſt, but the creature, any other creature.

p. 165Ʋſe 1 To inform us touching the folly and madneſſe of the Papiſts, who truſt to other Saviours. All the Angels in heaven, and all whom at any time their Popes have canonized for Saints, (which are many thouſands) are made Saviours by them, but eſpecially the Virgin Mary, whom they call the Queen of heaven, and the mother of merciemercy; theſe by their interceſſion muſt merit for them? Thus they joyne other ſaviours to this alone Saviour, and ſo make him but half a Saviour. Jer. 2.12, 13.

Ʋſe 2 Is the Lord Jeſus the alone Saviour? this cals upon us that we would labour more and more to be accquainted with him, his natures, his offices, his merits, his benefits; and upon a ſight and ſenſe of our own great miſery to truſt unto him, and rely on him only for Juſtification and Salvation: Thus in rejecting all but Chriſt this way, we ſhall honour Chriſt: and further, this is the only way of our own happineſſe. And ſo much touching the ſixth Member of the third Principle. Now we come to the ſeventh and laſt Member thereof.

p. 166MEMBER VII. Accompliſhed all things needful for the ſalvation of Mankind.

ANd this take likewiſe in the form of a Doctrine, and let the whole Principle be it.

Doct. Jeſus Chriſt, the eternal Son of God, being made man, by his death upon the Croſs, and by his righteouſneſs (that is to ſay, by his obedience paſſive and active) hath perfectly alone by himſelf accompliſhed all things needful for the ſalvation of mankind.

This Principle (as you know) conſiſts of ſeven Members, ſix of which we have already handled particularly, and ſo the laſt onelyonly remains to be ſpoken of.

Now for the opening of it, take onelyonly two queſtions.

1. Whether mankind hath no benefit by Chriſts Exaltation; becauſe the Catechiſme aſcribes all to his Humiliation, his obedience paſſive and active? 2. How we muſt in this paſſage underſtand mankind?

Queſt. 1. The firſt queſtion is, Whether man kind hath no benefit by Chriſts Exaltation, becauſe the Catechiſme aſcribes all to his humiliation, his obedience, paſſive and active?

p. 167An. Although Chriſts exaltation be no part of his ſatisfaction, he by his obedience paſſive and active, having fully ſatisfied his Fathers juſtice in the behalf of mankind; why yet mankind hath great benefit by his exaltation, and the ſeverall degrees of it; as his reſurrection, aſcenſion, and his ſitting at his fathers right hand; his exaltation being an eſſentiall part of his mediation.

Queſt. 2. How we muſt in this paſſage underſtand mankind?

Anſw. Although Chriſts ſatisfaction be onelyonly effectuall to the Elect, according to theſe places of Scripture, Matth. 1.21. Thou ſhalt call his name Jeſus, for he ſhall ſave his poople from their ſins; and John 10.15. I lay down my life for the ſheep. And ſo Epheſ. 5.23 He being called the Saviour of the body, his body, to wit, the Elect; why yet it cannot be denied but that his ſatisfaction was ſufficient for all mankind; for the Whole poſterity of Adam; according to theſe places following, John 1.29. Behold the Lamb of God, which taketh away the ſinne of the world; and John 6.51. I am the living bread which came down from heaven, if any man eat of this bread, he ſhall live for ever: And the bread that I will give, is my fleſh, which I will give for the life of the world: And ſo 1 John p. 1684.14. We have ſeen and doe teſtifie, that the Eather ſent the Son to be the Saviour of the world; and 1 Tim. 2.6. Who gave himſelfe a ranſome for all: Hence it is, that Chriſt is to be offered to all unto whom the Goſpel comes, As Mark 16.15. And he ſaid unto them, (to wit, Chriſt unto his Apoſtles) goe ye into all the world, and preach the Goſpel to every creature; that is, make a tender of Chriſt to every creature, every reaſonable creature, not only Jewes, but Gentiles; and hence it is, that the Goſpel commands every man and woman to repent and beleeve in Chriſt; as Mark 1.15. Repent ye, and beleeve the Goſpel; that is, (as though our Saviour ſhould ſay) beleeve that you ſhall be ſaved by my merits: and hence is alſo the univerſall promiſe of ſalvation made to every one that ſhall beleeve in Chriſt, as John 3.16. God ſo loved the world, that he gave his only begotten Sonne, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life. And the truth of it is, there is no defect in the remedie, but in regard of the merit of Chriſt every man and woman becomes ſaveable; and yet we muſt not think that every particular man and woman ſhall be ſaved; for this is directly contrary to many places of Scripture: As do but ſee Matth. 25.46. our Saviour p. 169having laid forth what ſhould be the manner of his proceeding at the laſt day, Theſe (ſaith he) ſhall goe away into everlaſting puniſhment; but Matth. 7.13, 14. Enter ye in at the ſtrait gate, (ſaith Chriſt) for wide is the gate, and broad is the way that leadeth to deſtruction, and many there be which goe in thereat; becauſe ſtrait is the gate and narrow is the way which leadeth unto life, and few there be that find it. Nay, not every one that liveth in the viſible Church ſhall be ſaved, Matth. 20.16. Many be called, (to wit, outwardly by the word) but few choſen, that is to ſay, called effectually, and ſo their elections manifeſted; but Matth. 7.22, 23. Many will ſay to me in that day, (to wit, the day of judgment) Lord, Lord, have not we propheſied in thy name, and in thy name have caſt out divels, and in thy name have done many wonderful works? And then I will profeſſe unto them, I never knew you; depart from me ye that work iniquity. And the truth of it is, there is a world of people unto whom Chriſt never intended to apply his merits effectually, as we may obſerve by that paſſage in his prayer, John 17.9. I pray for them, I pray not for the world, (to wit, the world of the reprobate) and Luke 2.34. And Simeon bleſſed them, and ſaid unto Mary his Mother, p. 170Behold, this child is ſet for the fall and riſing again of many in Iſrael; obſerve the phraſe; Is ſet; that is to ſay, appointed of God by an unchangeable decree, as to be the riſing of ſome, ſo to be the fall of others; and ſo 1 Pet. 2.8. And a ſtone of ſtumbling (ſpeaking of Chriſt) and a rock of offence, though not a cauſe, yet an occaſion of their utter ruine, and perdition. And as we muſt not think that every particular man and woman ſhall be ſaved; ſo likewiſe we muſt not think that every particular man and woman may be ſaved if they will: And amongſt other reaſons this is one; juſtifying faith is not in mans power (it being a ſupernaturall gift) and without it, no man can have any ſaving benefit by Chriſt; now that juſtifying faith is not in mans power, ſee John 6.44. No man can come to me; (ſaith our Saviour) except the Father which hath ſent me draw him. No man can come to me, that is, no man can beleeve in me, except it be given him of my Father. And further, becauſe we ſay that Chriſts ſatisfaction was ſufficient for all mankind, yet only effectual to the Elect, we muſt not think any part of it to be ſuperfluous, becauſe the merit of Chriſts ſatisfaction, is not to be applyed by parts; but the whole merit is to be applyed p. 171to each particular perſon that ſhall be ſaved. We proceed to the Uſes.

Ʋſe. 1 For Trial and Examination, whether we be of that number that can aſſure our ſelves upon good grounds, that Chriſt is our Saviour, ſeeing his merits are only effectual unto ſome, to wit, the Elect. Signes this way.

Firſt, Have we been ſchooled by the Law? Gal. 3.24. Hath the Law brought us to a ſight and ſenſe of our natural miſery? Til then we cannot hunger and thirſt after Chriſt, til then we are like to the Laodiceans, who thought themſelves rich and wanted nothing, when indeed they were poor, and miſerable, and wretched, and blind, and naked. Revel. 3.17.

The ſecond ſigne is a dear love to God, John 4.9. We love him, becauſe he firſt loved us; that is, becauſe in Chriſt we firſt apprehend his love unto us: when a man apprehends Gods love unto him in the Lord Jeſus, how he gave the Lord Jeſus unto him to free him from miſery, and to make him eternally happy, then he cannot but love the Lord again. A man may receive all outward gifts from God, and never love him; but a man cannot receive this gift from God, to wit, be aſſured that God hath given him Chriſt, and pardon of ſinnes, and eternall life in and through him, but he p. 172muſt needs dearly love the Lord, and ſtudy how to honour him, and ſhew himſelf thankful unto him.

The third ſigne the apoſtle Paul laies us down Gal. 5.24. They that are Chriſts, have crucified the fleſh with the affections and luſts. Sinne doth not raigne as king in thoſe that are united to Chriſt, that they ſhould obey it in the luſts thereof; no, their very ſinful paſſions, affections, and deſires, are a great trouble, and grief unto them, as we may obſerve in the Apoſtle Pauls complaint; Romans 7.24. Oh wretched man that I am; who ſhall deliver me from the body of this death?

The fourth Signe: 2 Corinth. 5.17. If any man be in Chriſt, he is a new creature: Such as are united to Chriſt, have a change wrought in them by the Spirit of God, a change in their minds, affections, and converſations; and hence are deſcribed Heb. 5.9. to be ſuch as obey God.

The fifth Signe; A ſpecial love to Chriſts members: as they are his members 1 John 5.1. Every one that loveth him that begat, loveth him alſo that is begotten of him; and the 3^d chapter, the 14^th verſe: We know that we have puſſed from death to life, becauſe we love the brethren.

p. 1736 The laſt ſign we now commend unto you; A hearty rejoycing to ſee the word of God proſper and prevaile. Acts 11.18. When they heard theſe things (to wit, the believing Jewes) they held their peace, and glorified God, ſaying, Then hath God alſo to the Gentiles granted repentance unto life. And Acts 15.3. And being brought on their way, (to wit, Paul and Barnabas) they paſſed through Phenice and Samaria, declaring the canverſion of the Gentiles, and they cauſed great joy unto all the brethren. As the people of God are to pray that the word of God may have free courſe and be glorified, 2 Theſſ. 3.1. that is, may prevaile and proſper in that that God ſent it for; ſo they cannot but rejoice when they ſee the fruit of their prayers this way.

Ʋſe 2. To awaken the preſumptuous ſinner, dreaming of an abſolute univerſal Redemption. Ask ſuch, how they can go on in their ſins and have any peace? They anſwer, They hope well, becauſe Chriſt died for all. But did Chriſt intend that his death ſhould be effectual to all? There is no queſtion but Chriſts obedience Paſſive and Active, was of infinite merit; but can any? apply this merit but the penitent? And do not thoſe that truly apply it, labour more and p. 174more to forſake their ſins, even thoſe which they have formerly taken great delight in? Do we think that Chriſt came into the world to be a Baud to our ſins? nay certainly, he came into the world as to ſatisfie for ſin, ſo to ſlay ſin. As there is a world of the Elect, ſo there is a world of the Reprobate, and of whether company are they that go on in their ſins? and the truth of it is, the peace ſuch have is a falſe peace, as Iſai. 48.22. There is no peace ſaith the Lord, unto the wicked; no true peace: and notwithſtanding the peace they have now, the time will come when their conſciences ſhall roar and fly in their faces, and when they ſhall find that their fruitleſſe faith was but preſumption, and that true of the world which the Apoſtle ſaith of Iſrael, Romans 9.27. Though the number of the children of Iſrael be as the ſand of the ſee, a remnant ſhall be ſaved, and but a remnant.

Ʋſe 3. For the ſupport and comfort of all truly penitent; ſuch as ſee the great number and hainouſneſſe of their ſins, and the infinite wrath of God ready to ſeize upon them for the ſame: let ſuch contemplate the ſufficiency of the ſatisfaction and remedy, how the Lord Jeſus hath accompliſhed all things needful for their ſalvation. p. 175Do but ſee John 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life: See, thou art not excepted, excluded, if thou doſt believe, ſuppoſe thy ſins be never ſo many, ſo grievous, (Iſai. 45.23. Rom. 3.22, 23) Nay, ſee Chriſts loving invitation to ſuch as thou art, Matt. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you reſt. And Luke 4.18. The Spirit of the Lord is upon me, becauſe he hath annointed me to preach the Goſpel to the poor: he hath ſent me to heal the broken hearted, to preach deliverance to the Captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed. Nay, is it not the Lords command in plain termes, that thou believe in his Son? John 3.23. This is his Commandment, that we ſhould believe in the name of his Son Jeſus Chriſt. Take heed thou doſt not, to all thy former ſins, add diſobedience to this command; for ſurely rebellion in this kind will exceed all thy other ſins, as 1 John 5.10, 11. He that believeth not God, hath made him a lyar, becauſe he believeth not the record that God gave of his Son; and this is the record, that God hath given to us eternal life, and this life is in his Son. And Joh. 16.7, 8, 9. If p. 176I go not away, the Comforter will not come unto you; but if I depart, I will ſend him unto you, and when he is come, he will reprove the world of ſin: Of ſin, becauſe they believe not on me. And further, John 3.36. He that believeth on the Son hath everlaſting life, and he that believeth not the Son ſhall not ſee life; but the wrath of God abideth on him. See Rom. 5.7, 8. Scarcely for a righteous man will one die, yet peradventure for a good man ſome would even dare to die: But God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us. And Rom. 8.32. He ſpared not his own Son, but delivered him up for us all; or gave him for us all: And will not we accept of this gift? no more required of thee then to accept of this gift, and wilt thou not? Behold, now is the accepted time, now is the day of ſalvation, 2 Cor. 6.2.

And ſo far now by occaſion, of the third Principle.

p. 177PRINC. IV.

Queſt. But how maieſt thou be made partaker of Chriſt and his benefits?

Anſw. A man of a contrite and humble ſpirit, by faith alone, apprehending and applying Chriſt with all his merits unto himſelf, is juſtified before God, and ſanctified.