far below the nature of men as of beasts trees flowers c. Dr. Tailor on Tit. Quest. Why must there be such care in naming our children Answ. Because such whose names were appointed by God as Gen. 17.19 Mat. 1.21 Luke 1.13 and such as were given by holy men and women that were guided by Gods Spirit were holy sober and fit names As 1. Names which had some good signification as Samuel heard of God John the grace of God Jonathan the gift of God Simeon obedient c. 2. Names which have in times before us been given to persons of good note whose life is worthy our imitation as Isaac David Peter Mary Elizabeth c. that the names may move them to imitate those worthies 3. Names of our own Ancestors and Predecessors to preserve a memory of the family which appears to have been an ancient practice amongst Gods people Luke 1.59 â— 4. Usual Names of the countrey which custome hath made familiar as Henry Edward Robert William c. Quest. At what time is it fittest to give names to our children Answ. At the time of their baptisme Under the Law children were named at their circumcision Luk. 1.59 and 2.21 and so under the Gospel it hath in all ages been used and that 1. That their names may be a testimony that they have been baptized 2. That so oft as they hear their names they may be put in minde of their baptisme 3. That they may know how that by name they are given to Christ to be his souldiers and therefore they ought not to start from him 4. That they may also be assured that being baptized with water and the spirit they are registred by name in heaven Dr. Gouge Housh Duties Quest. Whether and how far are children that are married or called to publick offices in Church or State bound to obey their parents An. Childrens obedience to Parents ought to be perpetual so long as they live Implied in that Precept Honour thy father and thy mother that thy days may be long c. But yet not alwayes in the same manner and degree For whilest children live in their fathers house and under his power they ought to obey and asist in taking care of houshold affairs and in other businesses as they are commanded by them Mat. 21.28 c. But such as are married or called to publick offices though they must reverence and be helpful to them yet are they not bound to desert their callings Luke 9.62 or to returne to take care of their family businesse as they did before Dr. Davenant on Col. Quest. What general rules are to be observed by children in obeying their Parents Answ. First they must obey not in some things and at some times but alwayes through the whole course of their lives Eph. 6.2 Secondly they must perform this obedience 1. With reverence internal and external internally they must have an high esteem of them a tender respect to and shew honour and observance of them Externally they must shew it by all reverend behaviour as by rising up before them giving them the honour to speak first c. 2. With readinesse to hear and receive their instructions Prov. 1.8 Thirdly they must endeavour to fulfil their desires by their labours or otherwise Fourthly they must submit to their rebukes Prov. 13.1 To their restraints about diet apparel recreations c. To their corrections Heb. 12.9 Fifthly they must pray for them For if they must do it for all much more for them 1 Tim. 2.1 Sixthly they must shew meeknesse of love three ways 1. By obeying without enquiring murmuring or contending 2. By bearing with their infirmities whether of body or minde yea though aged diseased crabbed 3. By obeying without respect of profit the contrary is base and mercenary Seventhly they must shew thankfulnesse and gratitude by recompencing their parents kindnesse and relieving them in their wants if they fall into want 1 Tim. 5.4 Mr. Byfield on Col. CHAP. XXIX Questions and Cases of Conscience about Christ. Quest. WHat are we to conceive of the Incarnation of Christ Answ. That it is a notable wonder and great beyond all comparison that the Son of God should be made of a woman Gal. 4.4 Even of that woman that was made by himself John 1.3 Col. 1.16 that her womb and the Heavens now should contain him Acts 3.11 whom the Heaven of Heavens cannot contain 1 Kings 8.27 that he who had both father and mother whose pedigree is recorded even up to Adam who in the fulnesse of time was brought forth in Bethlehem and when he had finished his course was cut off at Jerusalem should yet be in truth that which his shadow Melchizedek was only in the conceit of the men of his time without father without mother without pedigree having neither beginning of days nor end of life Heb. 7.3 with Isa. 53.8 and Mich. 5.2 that his Father should be greater then he John 14.28 and yet he his Fathers equal John 5.18 Phil. 2.6 that he is before Abraham was John 8.48 and yet Abrahams birth preceded his near two thousand yeares that he who was Davids son should yet be Davids Lord Mat. 22.42 c. this is a wonder of wonders Quest. How may this knoâ— be untied Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer For by reason of the strictnesse of this personal union whatsoever may be verified of either of those natures the same may be truly spoken of the whole person from whithersoever of the Natures it be denominated For the clearing whereof remember that in him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 i. e. by such a personal and real union as doth inseparately and everlastingly conjoyne that infinite Godhead with his finite manhood in the unity of the self-same individual person Quest. How may we understand this Answ. Remember that he in whom that fulnesse dwells is the person and that fulnesse that so dwelleth in him is the Nature Now there dwelleth in him not only the fulnesse of the Godhead but the fulnesse of the Manhood also so that there are two distinct Natures in him and two so distinct that they do not make one compounded nature but still remain uncompounded and unconfounded together But he in whom the fulnesse of the manhood dwells is not one and he in whom the fulnesse of the Godhead another but he in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently he is but one person Quest. What is further to be considered about this Answ. That the Divine nature did not assume an humane person but the Divine Person did assume an humane nature and that of the three Divine Persons it was neither the first nor the second that did assume this humane nature but it was the middle Person who was to be the middle
God and Mediatour it follows that Christ is a Mediatour to himself Answ. A Mediatour is so either properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others to himself As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a diverse respect Object But 1 Tim. 2.5 There is one God and one Mediatour the Man Christ. Hence it seemeth that Christ is Mediatour as man not as God-man Answ. The word man here is not taken in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea both Natures together So also Acts 20.28 Object If Christ as God-man be Mediatour then the Divine nature subsisting in the relation of the Son received the Office of Mediator and consequently something may be added to God but nothing can be added to God because he is perfection itself Answ. The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane Nature i. e. Christ received and sustained the Office of Mediatour not as God alone nor as man alone but as God-man the Divine Nature in respect of its voluntary dispensation the Humane Nature properly To the Divine Nature there is not any thing added only a relation but to the Humane Nature there is added a reall change Quest. What are the principal effects and consequents of the personal union in respects of Christ Manhood Answ. First the grace of eminency whereby the Manhood in respect of this personal union is exalted farre above all Creatures and now sitteth at the right hand of God Secondly Created habituall grace which Christ received out of measure Joh. 3.34 It was in him in his full latitude in four respects 1. In respect of its subject here it is to be found in its proper subject as light in the Sun 2. In respect of its nature there is in Christ all kind of grace 3. In respect of the intensenesse of it it s in him in the highest degree both negatively it could not be exceeded and positively none was equal to it 4. In regard of the effects that he might be fit to derive unto his members all that measure and fulness of Grace that becometh such an Head Grace in the Elect is the same in kind with that created Grace that is in Christ. Thirdly Created power which also is out of measure the power of working miracles was in Christ as man constantly and permanently after the manner of an habit not so in the Prophets and Apostles Yea the humanity of Christ besides its inherent power which exceeds also other creatures is also an instrument of the Divinity which is Omnipotent Hence Christ as man could and can do whatsoever he pleaseth either by his Inherent power or as an instrument of the Divinity Hence he received that compleat authority of executing all power both in heaven and earth Matth. 28.18 Fourthly Created knowledge Knowledge in Christ is either increated which is in him as God whereby he knoweth all things Joh. 2.25 or created which is in him as man and is of three sorts Beatificall Infused and Experimentall 1. Beatificall knowledge is called the knowledge of vision whereby he doth not only see God face to face as the rest of the Saints do but sees also the Manhood in personal union with the God-head the knowledge of the blessed and the torment of the cursed of it Joh. 1.18 its principle is the perfect understanding of the manhood Its medium the light of glory 2. Infused whereby he knows all things that can be known by the concreated abilities of Angels or men Of it Isa 11.2 It s principle is an habit infused by God Its medium the light of grace 3. Experimentall whereby he knows all things that can be known by practice and rational observation of events of it Luk. 2.25 It s principle the faculty of reason Its medium personal experience Heb. 5.6 and observation of reiterated events by the light of reason Christs beatifical knowledge admits not of increase in respect either of the habit or act His infused knowledge admitted not of increase in respect of habit though it might in respect of the act His experimental knowledge seems to have admitted increase both in respect of the habit and act Hee grew in wisdome as in stature Luke 20.40 52. Fifthly The right of Divine Adoration Heb. 1.6 Rev. 5.8 Yet we are not to worship with Divine worship the Man-hood as considered in itself but as being personally united to the God-head we worship him as God-man Sixthly Communication of properties which is a manner of speech whence that that is proper to either nature is not only verbally but really predicated of the person consisting of or subsisting in both natures Seventhly Capablenesse of the Office of a Mediatour Quest. What is the state wherein the Lord Jesus executed the Office of Mediatorship Answ. Either the state of Humiliation or Exaltation The estate of Humiliation continued from the time of his Incarnation to his resurrection The estate of Exaltation began at his Resurrection and continues for ever Quest. What are the degrees of his Exaltation Answ. His resurrection opposite to his death His ascention into heaven opposite to his descention into the grave his sitting at the right hand of the Majesty of God i. e. in a state of glory next to the glory of God himself opposite to the continuing in the grave Quest. What is Christ thus in glory now doing Answ. Executing his Mediatory Office not in a condition of humiliation as when here but in a manner suitable to his state of glory Quest. How doth he now execute the Prophetical part of his Office Answ. By sending forth the Ministery giving gifts and making the improvement thereof effectual for the calling home and building up his Elect Matth. 28.18 c. Ephes. 4.11 c. Quest. How doth he execute the Priestly part of his Office Answ. First By appearing in the presence of God for us Heb. 9 24. Secondly By continual presenting to the Father the satisfaction and merit of his perfect obedience performed by him in his state of humiliation for us Rom. 8.34 Hâ—b 7.25 Thirâ—ly By manifesting his constant will and desire that this his satisfactory and meritorious obedience should be accepted of the Father for us 1 Joh. 2.1 Fourthly By declaring it to be his constant will and desire that the benefit thereof should be effectually applyed to us Heb. 7.25 and 10.10 Note Some hold that Châ—ist still in heaven as man doth pray to God the Father properly and formally in respect of his Church whence say they he is called an Advocate with the Father and is said still to make intercession for us yet not that he prayeth in so servile and humble a manner as
one that must undertake this Mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of mankind by meanes of that relation which the second Person the Mediatour did beare unto his Father For if the fulnesse of the Godhead should thus have dwelt in any humane Person there should then a fourth Person have been necessarily added to the Godhead and if any of the three Persons besides the second had been borne of a woman there should have been two Sons in the Trinity whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so there is no alteration at all made in the relations of the Persons of the Trinity Again in respect of us God sent his own Son made of a woman that we might receive the Adoption of sons Gal. 4.4 5 7. and if a son then an heire of God through Christ intimating thereby that what relation Christ hath to God by nature we being found in him have the same by grace John 1.14 and 3.16 with John 1.12 For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren Rom. 8.29 yet in him and for him the rest likewise by the grace of Adoption are all of them accounted as first-borne Exod. 4.22 23. Heb. 12.23 Rom. 8.17 Quest. VVhat is the Nature assumed by the Son of God Answ. The seed of Abraham Heb. 2.16 the seed of David Rom. 1.3 the seed of the woman Gen. 3.15 the Word the second Person of the Trinity being made flesh 1 John 5.7 Neither did he take the substance of our nature only but also all the properties and the qualities thereof yea he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature and was compassed with the like infirmities being in all things made like unto his brethren Acts 14.15 Heb. 5.7 2 Cor. 13.4 Heb. 2.17 18. and 4.15 yet as he took upon him not an humane person but an humane nature so it was not requisite that he should take upon him any personal infirmities as madnesse blindnesse lamenesse and particular diseases which are incident to some only but those alone which do accompany the whole nature of mankind as hunger thirst wearinesse grief pain and mortality Quest. What is further considerable about Christ Answ. That as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must be borne of a pure Virgin without the help of man Jer. 31.22 and this was requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every father becomes an Adam to his children conveying the corruption of his nature to all whom he begets Rom. 5.12 but he being made of man but not by man and so becoming the immediate fruit of the womb and not of the loynes must necessarily be acknowledged that holy thing Luke 1.35 the Virgin was but the passive and material principle of which that precious flesh was made and the Holy Ghost the Agent and Efficient yet cannot the man Christ Jesus be thereby made the son of his own Spirit because fathers beget their children out of their own substance but the Holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of the Lord Luke 1.38 48. whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his Person that which before he was not and yet without change for so must God still be remaining that which he was whereby it came to passe that this holy thing which was borne of her was in truth called the Son of God Luke 1.35 which wonderful connexion of two so infinitely differing natures in the unity of one person how it was there effected is above our shallow capacities yea the Angels stoop and desire to look into it 1 Pet. 1.12 This we may safely say that as the distinction of the persons in the Holy Trinity hinders not the unity of the nature of the Godhead though every person holds intirely his own incommunicable property so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person although each nature remaineth entire in it self and retaineth the properties agreeing thereto without any conversion composition commixtion or confusion Quest. What is further considerable about Christ Answ. That as there is one God so there is one Mediatour between God and man even the man Christ Jesus c. 1 Tim. 2.5 6. and in discharge of this his Office he being the only fit Umpire to take up the controversie between God and man he was to lay his hand as well upon God the party so highly offended as upon man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised Heb. 5.1 and 2.17 Quest. What are the parts of his Priestly Office Answ. Satisfaction and Intercession the former whereof gives contentment to Gods Justice the latter soliciteth his mercy for the application of this benefit to Gods children in particular whereby it comes to passe that God in shewing mercy upon whom he will shew mercy is yet for his Justice no loser Rom. 3.26 By vertue of his Intercession he appears in the Presence of God for us and maketh request for us Heb. 9.24 and 7.25 Rom. 8.34 Heb. 4.14 15. and he must be such a sutor as taketh our case to heart Hence Heb. 2.17 he must be made like his brethren c. In which respect as it was needful he should partake with our flesh and blood that he might be tenderly affected to his brethren So likewise for the obtaining of so great a suit it behoved that he should be most dear to God his Father and have so great an interest in him as he might always be sure to be heard in his request John 11.42 and therefore he must be his beloved son Matth. 3.17 so then it was fit our intetcessor should be man like our selves that we may come boldly to him Heb. 4.16 It was fit also he should be God that he might go boldly to the Father without any way disparaging of him as being his fellow and equal Zach. 13.7 Phil. 2.7 Quest. Why must Christ be a propitiation for our sins Answ. Such was Gods love to Justice and hatred to sin that he would not have his justice swallowed up with mercy nor sin pardoned without making a fit
reparation therefore our Mediator must not look to procure for us a simple pardon without more ado but must be a propitiation for our sinnes and redeem us by his fine and ransome and so not only be the master of our requests to intreat the Lord for us but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety Rom. 3.25 1 John 2.2 and 4.10 Mat. 20.28 1 Tim. 2.6 Job 33.24 1 Joh. 2.1 Heb. 7.22 unto all the debt wherewith we any way stood chargeable Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf Answ. It was of a double debt the principal and the accessory Quest. What was the principal dâ—bt Answ. Obedience to Gods most holy Law which man was bound to pay as a perpetual tribute to his Creator though he had never sinned but being now by his own default become bankrupt he is not able to discharge in the least measure his Surety therefore being to satisfie in his stead none will be found fit to undertake such a payment but he who is both God and man Quest. Why must he be man Answ. First because man was the party that by the Articles of the first Covenant was tyed to this obedience and it was requisite that as by the disobedience of one man many were made sinners so by the obedience of one man should many be made righteous Rom. 5.19 Secondly if our Mediator were only God he could have performed no obedience the God-head being free from all manner of subjection Quest. Why must he be God Answ. Because if he were a bare man though he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himself amidst all the tentations of Satan and this wicked world he should have been subâ—ect to fall as they were or had he held out as the elect Angels did it must have been ascribed to the grace and favour of another whereas the giving of strict satisfaction to Gods justice was the thing required but now being God as well as man he by his own eternal spirit preserved himself without spot presenting a far more satisfactory obedience unto God then Adam could possibly have performed in his integrity Quest. How may that appear Answ. Besides the infinite difference that was betwixt both their persons which makes the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himself holy but what holinesse he had he received it from him that created him after his own image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himself had planted 1 Cor. 9.7 and of his own would all that have been which could be given to him 1 Chron. 29.14 16. But Christ did himself sanctifie that humane nature which he assumed John 17.19 and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender to his Father Secondly if Adam had done all things that were commanded him he must for all that have said I am an unprofitable servant I have not done that which was my duty to do Luke 17.10 whereas in the voluntary obedience which Christ subjected himself to the case stood far otherwise Indeed if we respect him in his humane nature his Father is greater then he John 14.28 and he is his Fathers servant Isa. 53.11 Mark 12.18 yet in that he most truly said that God was his Father John 5.18 the Jewes did rightly infer from thence that thereby he made himself equal with God and the Lord hath proclaimed him to be the man that is his fellow Zach. 13.7 Being therefore such a man and so highly borne by the priviledge of his birth-right he might have claimed an exemption from the ordinary service which all other men are tyed to and by being the Kings son he might have freed himself from the payment of that tribute which was to be exacted of strangers Matth. 17.25 26. when the Father brought this his first begotten into the world he said Let all the Angels of God worship him Heb. 1.6 and at that very instant wherein the Son advanced our nature into the highest pitch of dignity by admitting it into the unity of his sacred person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God Heb. 12.2 tyed to no other subjection then now he is or hereafter shall be when he shall have delivered up the Kingdom to God the Father For then also in regard of his assumed Nature he shall be subject unto him that hath put all things under him 1 Cor. 15.27 But he looking on the the things of others Phil. 2.4 5 7 8. he chose rather to come by a tedious way and wearisome journey to it not challenging the priviledge of a Son but taking upon him the form of a mean servant not serving as an honourable Commander in the Lords Host but as a common Souldier making himself of no reputation and emptying himself of his high dignity he humbled himself and became obedient unto death Phil. 2.7 being content all his life long to be made under the Law Gal. 4.4 Yea so far that as he was sent in the likensse of sinful flesh Rom. 8.3 so he disdained not to subject himself unto that Law which properly did concern sinful flesh and therefore though Circumcision was by right applicable only to such as were dead in their sins and the uncircumcision of their flesh Col. 2.11 13. yet he in whom there was no sin to be put off notwithstanding submitted himself there unto not only to testifie his communion with the Fathers of the Old Testament but also hereby to tender to his Father a bond signed with his own blood whereby he made himself in our behalf a debtor to the whole Law Gal. 5.3 Baptisme also pertained properly to such as were defiled and had need to have their sins washed away Act. 22.16 hence Matth. 3.6 Mar. 1.5 when many came to John Baptist Christ also came amongst the rest but the Baptist considering that he had need to be baptised of Christ and not Christ by him as altogether unfitting for that imaculate Lamb of God Yet did he as our Mediatour submit himself to that Ordinance of God also not only to testifie his communion with the Christians of the New Testament but especially because it became him thus to fulfill all righteousnesse Matt. 3.15 and so having fulfilled all righteousnesse which the meanest man was tyed to in the dayes of his pilgrimage which he needed not to have done if he had respected himself onely the works which he performed were truly superogatory which might be put upon
respect of our new-birth whereby he begets us to a spiritual and everlasting life he owns us for children Isa. 53.10 Psal. 22.30 Heb. 2.13 and v. 14. The Apostle deduceth this conclusion For as much as the children are partakers of flesh and blood he himself likewise took part of the same He himself i. e. he who was God equal to the Father For none else could make this new creature but the same God that is the Creator of all things 2 Cor. 5.17 Eph. 2.10 Gal. 6.15 James 1.18 1 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse Now touching our spiritual death and life consider these texts 2 Corinth 5.14 15. Ephes. 2.4 5. Col. 2.13 Gal. 2.20 From which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraigne medicine that could have been thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine came to be applied Our Physician therefore must not onely be able to restore us to health but to life also which none but God the Father Son and holy Ghost could do Hence Job 5.26 and 6.57.51 Hence Christ is said to be a quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse to Christ will be more perfected hereafter Phil. 3. ult yet in the mean time such a conformity is required in us to Christ Phil. 3.20 Ephes. 4.22 c. Rom. 8.29 God did not give the Spirit to Christ by measure and therefore though many millions of beleevers do continually receive this supply of the Spirit of Christ yet that fountain is not in the least exhausted nor that well-spring of grace diminished For Col. â— 19 and John 1.16 As in the natural generation there is a correspondence in all parts between the begetter and begotten though it be found in the begotten in a farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour degree Quest. What further is to be considered herein Answ. That Christ by enlivening and fashioning us according to his own image his purpose was not to raise a seed to himself dispersedly and scatteringly but to gather together in one the children of God c. John 11.58 yea and to bring all to one head by himself Eph. 1.10 So that the Church militant and triumphant though as farre distant as earth and heaven yet they make but one in Jesus Christ Ephes. 2.21 22. Quest. What are the bonds of this mystical union between Christ and us Answ. The quickning Spirit on his part which being in him as the Head is thence diffused to the spiritual animation of all his members and faith on our part which is the prime act of life wrought in those who are capable of understanding by the same spirit See both proved in these Texts John 6.63 1 Cor. 6.17 and 15.45 Phil. 2.1 Rom. 8.9 1 John 3.24 and 4.13 Gal. 2.20 and 5.5 and 3.11 Ephes. 3.17 Both of which are of so high a nature that none could possible by such ligatures knit up so admirable a body but he that was God Almighty As for Faith it s the operation of God Col. 2.12 wrought by the same power that raised Christ from the dead 2 Thes. 1.11 Hence Paul prays Ephes. 1.19 c. It was fit also that this Head should be of the same nature of the body that is knit to it Hence Ephes. 5.30 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane nature Thirdly that Christ crucified hath by his death made his flesh broken and blood poured out for us to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his God-head all life and grace is derived to us Hence Heb. 10.19 20 Quest. What are we further to consider in Christ Answ. That as in things concerning God the maine execution of our Saviours Priesthood doth consist so in things concerning man he exerciseth both his Prophetical office whereby he opens the Will of his Father to us and his Kingly whereby he rules and protects us It was indeed a part of the Priests office to instruct the people in the Law of God Deut. 33.10 Hag. 2.11 Mal. 2.7 yet were they distinguished from the Prophets Isa. 28.7 Jer. 6.13 and 8.10 and 14.18 and 23.11 33 34. Lam. 2.20 As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers who received not their doctrine by immediate inspiration from heaven Eph. 4.11 2 Pet. 1.21 Hence Heb. 1.1 God hath spoken to us by his Sonne called therefore the Apostle as well as the High-Priest of our profession Heb. 3.1 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses Deut. 18.15 c. Act 3.22 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites Rom. 9.5 who was to perform to us what the father 's requested of Moses Exod. 20.19 Deut. 5.25.27 and this he daily affecteth by the power and Ministry of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses is set forth Heb. 3.3 4 5 6. which House of God is no other then the Church of God 1 Tim. 3.15 whereof as he is the only Lord so he is also properly the only builder Christ therefore being both the Lord and builder of his Church must be God as well as man Mat. 16.18 whence it is that we finde all the Mansions of this great house to be called indifferently
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving