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 as 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 generation there is priority of order but not of time the Father and the Son being coeternall Now we come to the Uses Vse 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 Vse 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 become 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 1. 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 Ans 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
reclaim wanderers and to establish waverers in the truth then by recalling them unto the serious consideration of the first grounds of Religion for by this means people would find sure footing for their faith and also grow able to defend fundamentals against gain-sayers when others are like Vessels without Ballast which float hither and thither according to the different motion of every wind and wave which doth assault them Many godly persons who reaped soul-fruit from this seed when first sown by these Sermons when first preached bave importuned the Printing of them according to the Authors own intention for their own further benefit and for the edification of many others The Sermons do breath the holiness and plainness of the Preachers spirit who was very laborious and prosperous in the work of his Ministry And although they be not so Notional and Rhetorical as many may desire yet they are substantially profitable and fitted to the capacity of such who most need them The Candle yeeldeth not the more light because it is painted neither doth the Sword any better service because gilded or put into a velvet Scabbard As curious sights do not fill empty bellies so neither doth gawdy language feed hungry souls Reverend Master Greenham was bold to call the Ministry Glassy Bright and Brittle foreseeing that vanity growing up in the Church in his dayes wherein ingenuity and affectation of words was preferred before solidity of savory matter Although it is by all men acknowledged that apt and pregnant expresssions have their profit and that the eloquence of Apollo's is not to be disregarded yet Phrases are onely the husks and shels but Truths are the Kernels wherein the soul findeth sweetness and strength Not the fair leaves but the fruits upon Trees are the food and the Prophet Jeremiah telleth us that Pastors according to Gods heart shall feed with knowledge and understanding Jer. 3.15 And because the Lord hath in his Family the Church both babes and well grown Children therefore in great wisdom he is pleased to provide both milk and stronger meats Heb. 5.12 13 14. Some means of spiritual nourishment wholesomly though not curiously cooked God hath here vouchsafed unto them whose hearts are disposed to be exercised in the Principles of the Doctrine of Christ Good Reader In the consciencious use hereof I heartily commend thee to the guidance and blessing of the Almighty that thou mayest be better rooted and further edified in the truths of the holy Scriptures through Jesus Christ in whom I am Aug. 29th 1653. Thy Friend and Servant SIMEON ASHâ— The Foundation of Christian Religion gathered into Six Principles EXPLAINED The first PRINCIPLE Quest What dost thou believe concerning God Answ There is one God Creator and Governor of all things distinguished into the Father the Son and the Holy Ghost THat there is a God There be three Books wherein we may read this great Truth 1. The Book of the Scriptures 2. The Book of the Creatures 3. The Book of Nature First the Book of the Scriptures as oft as God is mentioned in holy Writ so oft upon the matter it is affirmed that there is a God Now this is a great demonstration the Scriptures affirming a thing to be so But come we to the second Book the Book of the Creatures see what the Apostle saith of it Rom. 1.20 For the invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse The meaning of the Apostle is That there is a God as is plain by the very Book of the Creatures and not a few Arguments in this kind may be deduced hence Argum. 1. As first From the Original of the Creatures or world They either had a beginning or not a beginning If we say Not a beginning then we make the world God all the Creatures from the least to the greatest God For to have their being from themselves without beginning is nothing else but to be God what hath a being of it self without beginning is God But to affirm the world to be God or the several Creatures therein to be God were not this absurd and brutish If we say They had a beginning the world and Creatures as is very evident who then was their beginner and Maker but God Why then there is a God Arg. 2. The Creatures being many are all referred to their several and peculiar ends and so they all work and are imployed Now hence it is plain and evident that there is one above them all who did aim at these ends in them that did create them to these ends and who is this but God why then there is a God Arg. 3. The comely order and beauty which may be observed in the worlds great variety evidence There is a God Arg. 4. Man himself confidered from the rest of the Creatures who may be termed the Epitome of the world or Microcosmos the little world Mans body reviewed is it not a wonderous and curious piece of work as Psal 139.14 15. But his soul especially that immaterial immortal invisible substance with the faculties of it and the great acts of those faculties Do not all these conclude a wise and infinite Creator and so a God The third Book wherein this great truth may be read is the Book of Nature Of this the Apostle speaketh Rom. 1.19 Because that which may be known of God is manifest in them that is to say Is writ in the hearts of the old Gentiles and so in the hearts of all men not all that may be known of God but so much that there is a God because God hath shewed it unto them that is hath writ it in their hearts by a general work of his Spirit and so that place may be understood Joh. 1.9 That was the true light which lighteth every man that cometh into the world to wit with the light of nature in a great measure or in a less and this we call the Book of Nature Among those common notions imprinted in mans heart since Adams fall this is a principal one That there is a God Such sparks and notions as this are usually called the Light the Law or Book of Nature not that mans nature is the Author of them but God as before we have heard Yet so called First Because they are imprinted in mans nature Secondly Because they are as common as mans nature and hence it is that all Nations do acknowledge a God Suppose the most of them pitch upon a false god or seek the true God in a false way why yet this general acknowledgment from the light of nature is a mighty Argument that there is a God And although haply some particular persons have been found to deny this Principle yet those persons committing hainous and horrible Crimes but kept secret from man their consciences afterwards have accused and terrified them now their hainous Crimes being
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
expresly in that form of Baptism which our Saviour enjoynes Matth. 28.19 Go ye and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost And so 1 John 5.7 There are three that hear Record in Heaven the Father the Word that is to say the Son and the Holy Ghost And 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God to wit God the Father and the communion of the Holy Ghost be with you all Now that you may the better conceive of so great a Mysterie these questions following are to be answered 1. How the Divine Essence and the Persons in the Divine Essence do differ 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is 3. How these three Persons are united 4. How they are distinguished 5. Why it is necessary the Church should be acquainted with this Doctrine And Lastly the Uses Quest 1. How the Divine Essence and the Persons in the Divine Essence do differ Answ The difference is not real but formal we must not conceive the Divine Essence to be one thing and the Persons to be another thing for that were not to make a Trinity but a Quaternity not to make three but four There is another and another in the Godhead but not another thing and another thing That there is another and another in the Godhead John 5.32 There is another that beareth witness of me saith our Saviour to wit the Father And John 14.16 17. And I will pray the Father and he shall give you another Comforter even the Spirit of truth but not another thing and another thing for this were to divide the Godhead and to make three Gods the Godhead being undivided and there being but one God as 1 Cor. 8.4 There is none other God but one the Divine Essence is one and common to all the three Persons the Persons are three several Subsistences or manners of being in that one Essence It is true the Father is God the Son is God and the Holy Ghost is God and all Eternal Omnipotent c But yet there are not three Gods three Eternals three Omnipotents because the Essence the whole Essence the Godhead the whole Godhead is in every one of the three Persons Colos 2.9 In him to wit in the Son dwelleth all the fulness of the Godhead bodily that is Personally in the Person of the Son which is true of the other two Persons And this is the Mysterie of Mysteries that the Essence or Godhead should be in every Person and yet not divided that the whole Essence or Godhead should be in every Person and yet not three Gods but one God Now we come to the second question Quest 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is Answ The Father is the first person the Son is the second and the Holy Ghost is the third The Father is not the first person in regard of time or Dignity but in regard of Order all the persons being as Co-Essential so Co-Eternal and Co-Equal The Order of the persons observed there is no Priority or Posteriority no Superiority or Inferiority among them the Father is the person not begotten nor proceeding but from everlasting begetting the Son and sending forth the Holy Ghost The Son is the person not Created but begotten from everlasting of the Father and with the Father sending forth the Holy Ghost The Holy Ghost is the person not made nor created nor begotten but proceeding from the Father and the Sonne by an Eternal spiration Now here we must observe that the Essence doth not beget another Essence for every one of the persons hath the Essence from himself but one person doth beget another the person of the Father the person of the Sonne 2. That there is this difference betwixt the Sonne and the Holy Ghost The Sonne is begotten of the Father onely the Holy Ghost proceeds both from the Father and the Sonne 3. These phrases begetting begotten proceeding must in no case be understood in any carnal way but altogether in a Spiritual manner Quest 3. How these three persons are united Answ The union of the persons is that by which each one is in the rest and with the rest by reason of the unity of the Essence or Godhead as John 14.10 Believest thou not that I am in the Father and the Father in me saith our Saviour to Philip They are all one in nature that is Co-Essential and Con-Substantial as 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one to wit in Nature and Essence That which we said before is true the Father is God the Sonne is God and the Holy Ghost is God yet there are not three Gods but one God onely because there is but one Divine Essence but one God and no more in Nature Quest 4. How the three persons are distinguished Answ Not Essentially for every one of them hath the whole Essence or Godhead and yet really And here observe The difference betwixt the Essence and the persons is but formal the difference betwixt the persons themselves is real as the Father is the Father and not the Son or the Holy Ghost The Son is the Son and not the Father nor the Holy Ghost The Holy Ghost is the Holy Ghost and not the Father nor the Son Now the persons of the Godhead are distinguished two wayes 1. By their External actions 2. By their Internal Their External actions are such as they work in and toward the creatures as in the work of Creation and Preservation c As touching any of these works or actions the Father worketh of himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from the Father and the Son The Father is the Original or Fountain of actions effecting by the Son and the Holy Ghost the proper working of the Son is to execute actions from the Father by the Holy Ghost the proper working of the Holy Ghost is from the Father and the Son to finish actions And here observe the reason why in Scripture so many things are attributed and refered to the Father Because he is as the Original and Fountain of the other persons so likewise of their operations 2. The persons of the Godhead are distinguished by their Internal actions and these are such as they exercise one towards another As the incommunicable property of the Father is to beget the incommunicable property of the Son is to be begotten and the incommunicable property of the Holy Ghost is to proceed And thus in some measure we see into this great Mysterie the Unity in Trinity and Trinity in Unity Quest 5 Why it is necessary the Church should be acquainted with this Doctrine Answ
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 The 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 was 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 And 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 Pâ—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 Melchizedâ—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 That 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 unto 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 labouring 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
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 Who 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 Vnto us a child is born and Rom. 8.2 3 4. which place is to be understood 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 sins 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 Vse 1. To abase and greatly to humble us our natures and lives being â—o stained and defiled as nothing could be a cover unto them 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 Vse 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 death 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
are destitute of this grace to be for the present in a wofull condition no measure of this grace no benefit by Christ and then woe and alas Vse 2 For trial and examination whether we be qualified with this grace or no seeing it is of such necessity as that without it we cannot partake of Christ and his Benefits To this purpose 2 Cor. 13.5 Examine your selves whether you be in the faith that is whether a true faith be in you or no prove your owne selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now if we say we have a Justifying faith First How came we by it How was it wrought in us Did it come by hearing of the word Rom. 10.17 Faith cometh by hearing and hearing by the word of God Hath the Law been thy School-master to bring thee to Christ Gal. 3.24 Hath the ministry of the Law effectually discovered thy sins and miserable condition unto thee and so thy heart became contrite and broken Before Christ came into thy heart did John the Baptist come preparing his way Mark 1.2 This is the ordinary way whereby the Lord brings his Elect to faith before the Gospel work it instrumentally the Law prepares unto it 2. Thou that sayest thou hast faith how hast thou held it Hath it not been with doubtings and fears as the father of the possessed child Mark 9.24 Lord I believe help thou mine unbelief It is true indeed that doubting is not of the nature of faith but just contrary unto it yet there is no faith altogether without doubting although it cannot be denyed but as faith growes so doubting is expelled Many will say they never doubted they thank God but that such persons never had faith I need not doubt to affirm 2. Weigh we the effects and fruits of this Grace 1. It will make a man or a woman earnestly to desire after the word Job 23.12 I esteemed the words of his mouth more then my necessary food And 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Amos 8.12 the Believer is described to be such an one as runs to and fro to seek the word of the Lord when there is a scarcity of it Such as in the ordinary course are indifferent whether they hear the word or no have an indifferent faith I mean none no true faith and there be abundance of such persons like to the Faction in Corinth that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ only They would seem so to depend upon Christ that they cared for never a Preacher of them all nor regarded to partake of their Ministry And so many men and women at this day that hope they say to be saved by Christ and yet care not in the least for the Ministry of the word but this hope of theirs is but a vain hope 2. A second fruit of this faith it is plentiful in Prayers and Supplications so we read of Paul in the swadling bands of Conversion Acts 9.11 Behold he prayeth And David Psal 86.3 I cry unto thee daily nay Psal 55.17 Evening and Morning and at noon will I pray and cry aloud And one special thing Believers pray for is an encrease of this grace Luke 17.5 O Lord encrease our faith So the Apostles praied And Mark 9.24 the father of the possessed child cryed out Lord I believe help thou mine unbelief There is a great difference betwixt the praying of such as have this grace and such as have it not Such as have not this grace praying especially for temporal things and if for Spiritual things in a lip cold carelesse and carnal way but the Believer especially for Spiritual things as before and from the heart earnestly as Galat. 4.6 Because ye are sons God hath sent fortht he Spirit of his Son onto your hearts crying Abba father Ephes 6.18 3. The third effect and fruit of this faith is Sins Mortification in some measure 1 Joh. 5.4 5. This grace purifies the heart as Acts 15.9 And this effect of faith is thus grounded 1. Because it applieth all that Christ did and suffered particularly to a man and perswadeth his soul that out of his love to him and care to keep him from perishing everlastingly he endured all that he did endure as Galat. 2.20 Who loved me and gave himself for me and hence the Believer cannot but love Christ again and manifest the same by setting himself against that which he knowes Christ hates to wit sin 1 John 4.19 2 Cor. 5.14 15. 2. The second ground is Because this Grace unites a man to Christ Joh. 15.5 brings Christ into the soul now if Christ be in the soul sin must needs be weakening and decaying Many pretend faith but where is the abatement of corruption See Malach. 4.2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings This Sun did never arise and shine upon any heart but it brought an healing vertue with it The fourth effect of faith A high esteem of the godly be they never so poor and a mean esteem of the wicked be they never so rich so the Psalmist sets forth the Believer Psal 15.4 In whose eyes a vile person is contemned suppose they be never so rich and wealthy but he honoureth them that fear the Lord be they never so mean and poor Now many in the ordinary course who are they familiar with but the wicked and whom do they oppose but the godly and for Godliness sake Such are far from having any measure of this grace 5. The fifth effect and fruit of this faith is A fear to offend God in any thing Prov. 28.14 Happy is the man that feareth alway to wit to offend God the true Believer is this man And Psal 130.4 There is forgiveness with thee saith the true Believer to God that thou mayest be feared The contrite and broken hearted sinner doth no sooner believe his sins to be pardonable through the rich mercy of God in Christ but he fears to offend God in the least thing he knowes to be sin and therefore tell such a party that unbelief is a sin and that he offends by doubting of Gods mercy in Christ Oh how doth he bewail his unbelief and earnestly strive after faith 6. And lastly Although the true Believer may sometimes doubt whether he hath faith or no yet he would not part with that faith of his which he so questions upon any termes for any thing and upon deliberation he would not change Estates with any Natural man no not with the best Civillist neither would he be in the same estate he was sometimes for all the world Thus much for the second Use wherein we have examined the justifying Faith Vse 2. To exhort every man and woman to labour for this Faith seeing without it we cannot partake of Christ and
onely pretend our selves to have faith but make sure it be as a justifying so a sanctifying faith for so a justifying faith ever is To rise in soul we must make sure that is to say from the death of sin to the life of grace Rev. 20.6 Rom. 8.11 5. And lastly we should earnestly endeayour to live as the children of the Resurrection Luke 20.36 as those that believe a glorious Resurrection heavenly harmlesly and fruitfully 1. Heavenly Philippians 3.20 21. 2. Harmlesly Acts 24.16 17. 3. Fruitfully 1 Cor. 15.58 Thus we have done with the second Member of this Principle as we reckon Of the day of judgement THe second Common-place being finished we come now to the third which we lay forth in this Doctrine Doct. 3. Immediately after the general Resurrection shall be the last Judgement Or thus It is a most certain truth that there shall be a day of judgement The Scriptures are very clear and abundant in proof of this point Begin we with that antient testimony alledged in the Apostle Jude Jude 14.15 See Dan. 7.9 10 Eccl. 12. v. last Matth. 12.36 Acts 17.31 Rom. 14.10 2 Cor. 5.10 The Reasons of the Point Reas 1. Gods Decree Heb. 9.27 As the Lord hath appointed the former so the latter Reas 2. The particular judgements the Lord inflicts in this life upon persons and places as the burning of Sodom and Gomorrah the drowning of the old world the plaguing of Aegypt and the desolation of Jerusalem did not all these typifie the general judgement Luke 17.26 c. Reas 3. The consciences of men and women even the least inlightned and awakened tremble at this great truth and so prove it Acts 24.25 Reas 4. The justice and goodness of God The justice of God requires that it should go absolutely ill with the wicked the goodness of God requires that it should go absolutely well with the godly but neither of these come to pass in this life and therefore there must be a day of judgement that both these may be effected Reas 5. The fifth and last Reason This is the end of the general Resurrection to wit the general Judgement Men and women must be raised again that they may be judged But here we meet with an objection Object May some man say The whole world consists of Believers and Unbelievers But as touching Believers it is said John 5.24 that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicium to judgement Answ The meaning is not to the judgement of condemnation and so indeed the last translation renders it Object And then as touching Unbelievers so remaining it is said of them John 3.18 that they are condemned already Answ It is true so they are 1. In Gods Decree 2. In Gods word 3. In their own consciences But yet the manifestation and finishing of this judgement is reserved unto the last day But for the opening of so weighty a Doctrine we intend to answer the questions following 1. How this judgement is distinguished from other judicial proceedings 2. When the day of judgement shall be 3. Who shall be the Judge 4. And lastly What shal be the manner of proceeding at that day Quest 1. The first question is How this judgement is distinguished from other judicial proceedings Answ This we may let you see in divers Epithets given to this judgement as 1. It is called the last judgement so the Catechisme entitles it And so it is for after it there shall be no other the sentence passed then can never be reverst there can be no appeal from that Judge and judgement 2. It is called the general judgement God judgeth men and women in this world and that both in life and death He judgeth them whilst they are living by correcting his people for their scapes and infirmities by punishing the wicked for their transgressions and rebellions He judgeth every man and woman at death But then shall be a general judgement of all 2 Cor. 5.10 3. It is called a manifest and open judgement And so it shall be for the proceedings then shall be in the eye and view of all the world 4. It is called a sudden judgement And so it shall be in regard of the wicked Even as the flood came upon the Old World when they were wantonizing and deriding that preacher of righteousness 5. And lastly It is called an eternal judgement Not that the Judge shall sit for ever sifting matters and debating causes but it is so called from the effect for the issue will be this The eternal weal and happiness of the godly and the eternal woe and misery of the wicked Quest 2. The second question When the day of judgement shall be Answ In likelihood it is not far off if we compare some Texts and our times as Luke 18.8 Matth. 24.37 c. 2 Tim. 3.1 c. The truth of it is were but Rome ruinated and the Jew called what should hinder that great day And in how little time can the Lord effect these two great works But touching the precise day see Mat. 24.36 But why doth the Lord conceal this day Answ 1. That he might hereby bridle our curiosity Acts 1.7 2. That the wicked might not defer their repentance Psalm 95.7 8. 3. That the godly might be occasioned to continual watchfulness Mark 13.33 c. Quest 3. The third question Who shall be the Judge Answ God All the Persons in the Godhead Father Son and Holy Ghost All the three Persons shall judge as touching their consent and Authority but the particular execution of this judgment is committed to the Son it is he that shall execute this vengeance and as he is the Son of man John 5.22 27. 2 Tim. 4.1 Acts 10.42 and 17.31 Object 1. But the Apostles shall judge the twelve Tribes of Israel Mat. 19.28 Answ It is true the Apostles shall judge the twelve tribes but how to wit by their Faith and Doctrine the example whereof wil take away all excuse from the Israelites 2. They shal be as Justices on the Bench and consent to Christs judgements Object 2. The Saints shal judge the world 1 Cor. 6.2 Answ It is true 1. As sitting with the Judge and approving of his sentence as the Apostles before 2. As they are Members of Christ the Judge and 3. As their example shall be alledged to condemn the wicked Quest 4. The 4th and last question What shal be the manner of proceeding at that day Answ That we may the better resolve this question we are to consider 1. The Preparation to this judgement 2. The judgement it self The Preparation is twofold 1. Of the Judge 2. Of them to be judged The Preparation of the Judge consists in four things 1. In the Commission he hath from his Father John 5.27 which then shal be manifested to all the world 2. In the cloathing of his Humane Nature with a wonderful Majesty and glory Matth. 25.31 Matth. 16.28 compared with Mat. 17.1 c. 3. In his