Selected quad for the lemma: heart_n
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A69076
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A treatise of Christian religion. Or, the whole bodie and substance of diunintie. By T.C.; Christian religion
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Cartwright, Thomas, 1535-1603.; Bradshaw, William, 1571-1618.
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1616
(1616)
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STC 4707.7; ESTC S107471
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214,101
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390
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borne of the seed of man Seuenthly of Nestorius who taught that as there was two natures in Christ so also there was two persons Eighthly of Eutiches that held that the humane nature after the vnion with the Diuine did partake of the properties of the Diuine Neare vnto which is the errour of the Vbiquitaries which attribute to the humanitie of Christ certaine essentiall properties of the Diuinitie viz. presence in all places c. CHAP. 29. Of the Office of Christ The Office of Christ is his mediatorship wherin is to be considered First That hee is the onely Mediatour Secōdly His Calling thereunto Faithfull discharge therof The parts thereof 1. TIM chap. 2. vers 5. For there is one God and one Mediator betweene God and men the man Christ Iesus Q. HItherto of the Person of our Sauiour Christ What is his office A. To be the onely Mediator betweene God and a sinner for the pardon of his sinne and life euerlasting 1. Tim. 2. 5. Q. Could not this be effected without Mediation A. No verily Q. Is Christ Iesus the onely Mediator betweene God and a sinner A. Yea verily as appeareth expressely by the text Q. How pooue you it otherwise A. First there is but one God and therefore but one Mediator as the text also affirmeth Secondly he onely is fit to be Mediator that partaketh of both their natures that are to bee reconciled and consequently hee onely that is both God and man Thirdly this was shadowed by the types of Moses who alone was in the mountaine and of Aaron or the high Priest who onely might enter in the holy of Holies Exod. 24. 2. Leuit. 16. 17. Heb. 9. 7. Fourthly this is set forth by diuers similitudes as where he saith a Ioh. 10. 9. 10. I am the way I am the doore Also hee is the b Gen. 28. 12. ladder whereby the Angels ascend and descend Fifthly hee onely c Heb. 7. 25. 9. 14. 1. Sam. 2. 25. is able to effect their saluation fully a that come vnto him Q. Then no man that is a man onely can bee Mediator betweene God and man Q. No verily for as Ely saith If one man sin against another the Iudge shall iudge him but if a man sin against the Lord who shall entreat for him viz. when one man shall offend against another the matter may be accorded by Iudges which are but men but if a man offend against God there is no meere man can make his peace Q. Is Christ then Mediator in respect of both natures A. Yea in respect of both ioyntly first because though he consist of two distinct natures Diuine and Humane yet hee is God and man onely in one and the same person Secondly because he that is our Mediator is a priest after the order of Melchizedeck without father and without mother which could not bee said if he were Mediator either in respect of his Diuine nature alone or of his Humane Thirdly seeing hee is by his office to reconcile God to man and man to God both natures ioyntly are necessarie to this worke hee hauing by that meanes affinity to both Fourthly the workes of his Mediation being of such an infinite price and value as they are with God they must needs bee the workes both of God and man Fifthly none could satisfie God for the sins of men but God and none ought to satisfie for them but man Therefore Christ that hath by his Mediation effected this being both God and man in one person is in and according vnto both those natures conioyned a Mediator betweene God and man Q. VVas hee not then a Mediator before hee became man A. Yes for though at the first hee had not actually taken our nature vpon him yet with God things to come being as if they were present or past he was in Heb. 13. 8. 1. Pet. 1. 20. Apoc. 13. 8. the eye and knowledge of God and in his acceptance as if hee had been from the beginning both God and man actually Hence hee is said to be a Lambe slaine from the beginning of the world Q. Wherein consists the office of his mediation A. In the performance of those workes whereby Rom. 8. 33. 34. 5. 1. 10. God is reconciled to sinners Whereupon dependeth the whole merit of their saluation Q. What are we more specially to consider in the mediation of Christ A. First his calling thereunto and his faithfull discharge thereof Secondly the parts Q. Who called him vnto this office A. a Esay 42. 1. 6. Heb. 5. 4. 5. 6. God Q. What learne you from hence A. Matter of great comfort vnto vs in that hee thrust not himselfe into this office but entred vpon the same by the will and appointment of God wherby wee may bee the more assured of the good will of God to saue vs seeing his Sonne hath performed nothing herein but what hee did being called thereunto by him and therefore he will certainly accept of all that hee hath done for vs as that which himselfe hath ordained Q. How did God call him thereunto A. By annointing him with an especiall oyntment By meanes whereof he is called * Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoynt CHRIST which signifieth one annointed Which was a a 1. Sam. 24. 7. 2. Sam. 1. 14. Psal 105. 15. name also common to them that were types of any part of his Mediator-ship who also were annointed though not with the same oyntment Q. What was the oyntment wherewith hee was annointed A. The Spirit of God which was powred vpon Psal 45. 7. 8. Esay 61. 1. him without measure Q. VVherein consists his faithfull discharge of his calling A. In this that hee hath left nothing vndone that may be effectuall for our reconciliation with God in which respect he is compared with Moses who is said Heb 3. to be faithfull in all the house of God CHAP. 30. Of the parts of Christs mediation and in speciall of his Propheticall office The parts of Christs Mediation are First his Propheticall office Priesthood Chap. 29. Secondly his Kingdome HEBR. chap. 3. vers 7. 8. 9. 10. 11. 12. 13. 7. Wherefore as the holy Ghost saith Today if ye will heare his voice 8. Harden not your hearts as in the prouocation in the day of tentation in the wildernesse 9. When your fathers tempted mee proued mee and saw my workes fortie yeeres 10. Wherfore I was griened with that generation and said They doe alway erre in their hearts they haue not knowne my waies 11. So I sware in my wrath they shall not enter into my rest 12. Take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne Q. HOw many parts are there of his Mediation A. Two first his Propheticall office and his
How doth it appeare more euidently that God hath ioyned these together A. By that which the Prophet saith Esa 59 That he will make this couenant with his people that his spirit shall be vpon them and that his words which he Esay 59. 21. hath put into their mouth shall not depart out of their mouth nor out of the mouth of their seeds seed for euer Q. VVhat learne you hereby A. That no man is to content himselfe with this fancy that he hath the spirit and so neglect the Word because ordinarily they goe together Yea alwaies where God vouchsafeth to giue his word Q. VVho are by this condemned A. The Anabaptists Papists and Libertines which ascribe to the spirit that which they lust though it haue Iohn 14. 26. no warrant from the word whereas the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the Word Q. VVhat other sort of men is here condemned A. The Stancarists who esteeme the word to be fit Mark 4. 1. 2. c. compared with Esay 2. 1. 2. c. 2. Pet. 3. 15. 16. Dan. 9. 2. to catechize and initiate or enter vs in the rudiments and first beginnings of Religion but too base to exercise our selues in afterward whereas the Prophets and Apostles most excellent men did notwithstanding continually exercise themselues in the Scriptures Q. Are none saued without hearing of the word A. Yes for first children which are within the Gen. 17. 7. 1. Cor. 7. 14. Couenant and belong to Gods Election are saued without the ordinarie meanes of the Word and Sacraments Secondly some also of age who are in places Mat. 2. 1. Heb. 11. â—1 where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as they which are deafe borne c. which by the way serueth to shew that God is not tied to the meanes but can and sometimes doth when and where it pleaseth him worke without them Yet here wee must take heed of Mat. 13. 3. 1. Cor. 3. 6. 1. pet 1. 23. presuming for if God vouchsafe the meanes and giue capacity for the vse of them and we shall despise them we haue no more cause to expect saluation by Christ then the husbandman a haruest that despiseth to plow and sow his ground CHAP. 35. Of the speciall working of Gods spirit in the Church by the Word Gods spirit worketh things Common to the wicked and godly concerning the couenant of Grace as to 1. Vnderstand and consent to the truth of the doctrine 2. Delight in it haue a glimpse of the life to come To haue some care to keepe it Workes as 1. Terrour of conscience 2. Contrition or sorrow for sinne 3. Confession of sinne 4. Doing many outward duties restitution c. 5. Desire to die the death of the righteous Proper to the godly as Receiuing the seed that is the promise of saluation by Christ into a good heart Bringing forth fruit with patience MATTH chap. 13. vers 3. to the 9. and 18. to the 24. 3. And he spake many things vnto them in parables saying Behold a sower went forth to sow 4. And when he sowed some seeds fell by the waies side and the foules came and deuoured them vp 5. Some fell vpon stonie places where they had not much earth and forthwith they sprang vp because they had no deepnesse of earth 6. And when the Sunne was vp they were scorched and because they had no root they withored away 7. And some fell among thornes and the thornes sprang vp and choked them 8. But other fell into good ground and brought forth fruit some an hundred fold some sixtie fold some thirtie fold 18. Heare ye therefore the parable of the sower 19. When any one heareth the word of the kingdome and vnderstandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is hee which receiued seed by the way side 20. But hee that receiued the seed into stonie places the same is he that heareth the word and anon with ioy receiueth it 21. Yet hath he not root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 22. He also that receiued seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choke the word and he becommeth vnfruitfull 23. But he that receiued seed into the good ground is hee that heareth the word and vnderstandeth it which also beareth fruit and bringeth forth some an hundred fold some sixtie some thirtie Q. TO proceed to speake more specially of the word of God and of the diuers working of Gods spirit in his Church by the same word What doth Gods spirit worke by the word A. First it worketh things common to the godly with the wicked Secondly things proper to the godly as is clearly taught by the parable Mat. 13. 3. Q. What are the things common to both A. First such as concerne the couenant of grace secondly such as concerne the couenant of workes Q. What are the things common to both concerning the couenant of grace which it worketh A. First some vnderstanding of the word of grace and some kind of consent vnto the same Q. If they vnderstand it how is it that one sort are said not to vnderstand A. Not that they haue no vnderstanding at all but they are said to haue none because it is not effectuall for they come without affection and goe away without care Q. What learne you from hence A. First to take heed that we deceiue not our selues in a bare profession or light knowledge of the word and that we heare it with zeale and depart from the hearing thereof with care to profit Secondly to beware also of the great subtilty of Satan who as a swift and rauenous bird snatcheth the word out of vnprepared hearts euen as theeues vse to take away whatsoeuer they finde loose and carelesly laid vp Q. What second thing is common to both A. To haue some kind of delight in the word and a glimpse of the life to come Q. What difference is there betweene this kind of delight and the ioy of the godly A. This is like the blaze of a fire and is neither lasting Psal 4. 7. nor firme whereas the ioy of the godly is solid and sound and aboue that which the worldly man hath in gold and siluer Secondly the wicked's delight Psal 119. 33. 34 ariseth from a wrong end and motiue as to satisfie some humorous desire to know somthing more then other c. wheras the ioy of the godly is to know further to the end they may practice Q. Why is it said they haue no root A. Because they vnderstand the things but are not rooted and grounded in the truth