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
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
but prone to let in sin and to execute sin And thus now by Anatomizing and taking man in pieces we have it made evident that the natures of all the unregenerate are wholly corrupted with Original sin which indeed is the seed and spawn of all sin even of the sin against the Holy Ghost But here we must remember that the nature it self is good but the corruption of nature is evil These two in the natural man may be distinguished but cannot be separated the one is not the other but the one is not without the other Hence it is that Original sin is called the sin that doth so encompasse us or that hangs so fast on Heb. 12.1 Now we come to the second Member of the Assertion to manifest that the natural mans life is wholly corrupted with actual transgression And must it not needs be so when his nature is corrupted as aforesaid What can such a tree bring forth but even fruit sutable and that it is so do but see what the Apostle saith of himself and the Romanes when he and they were in the state of nature Rom. 7.5 For when we were in the flesh to wit in the state of nature the motions of sin or the affections of sin or sinful affections which were by the Law to wit stirred up by the Law did work in our members to bring forth fruit unto death to wit actual transgressions And the same Apostle Rom. 3.12 describing of men and women in the estate of nature There is none that doth good no not one If there be no natural man that doth any good why then surely every natural man doth nothing but what is evil but the former is true in regard of good formally any thing which is acceptable to God and if the natural man doth any thing which is good materially it is not as he is a natural man but as he is helped and assisted by common Grace We should now come to lay forth the parts of actual transgression as sin of Omission and sin of Commission and the severall Distinctions and degrees but so we should be more prolix then we purposed in this Exposition and therefore we proceed to the Uses Vse 1. To confute the Papists who speak of a freedom in the natural will to good if it be but a little helped and assisted As though there were some power remaining in the natural will this way But this is just to oppose the judgment of Gods Spirit Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure And Ephes 2.1 And you hath he quickned who were dead in sins and trespasses No more power in a natural will unto any thing that is acceptable unto God then in a dead man to stir and walk about And further can there be any more in the will then in the mind There is no holy knowledg in the natural mind but even the wisdom of the flesh is enmity to God and the spirit of the mind even the mind of the mind depraved and corrupted And can there then be any holy disposition in the natural will And thus the Apostle argues 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them The natural man is so far from having any holy disposition in his will as he hath none in his mind and if no holy disposition in his mind why then sure none in his will Vse 2. To reprove divers persons 1. Such as are forward to boast of their Birth Parentage and Pedigree A poor thing to boast of when their lives are wholly corrupted with actual transgression and their natures with Original corruption David considering of his Birth and Conception was humbled Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Lumps of sin to be lifted up because of a little civil difference not considering their natural pravity and vilenes 2. To reprove such as stand upon their natural wit and wisdom neglecting and despising the means of holy wisdom but let such see the little extent of their natural wisdom 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them for they are foolishness unto him 3. To reprove such as are so far from being humbled for their natural corruption as they lessen and excuse their actual transgressions by it Tell them of their Uncleanness of their Drunkenness of their Covetousness of their Impatience c. They presently answer and that carelesly It is their nature and they cannot help it or thus They are but flesh and blood and what would we have them to do And thus they bolster up Actual Transgression by Original Corruption and are humbled for neither where they should be much dejected for both Vse 3. Further to awaken the natural man He never did good in all his life I mean any thing acceptable to God suppose he be thirty forty threescore years old then what hath he done but sin All his actions Natural Civil Religious are sin as in regard of the evil ends propounded why so likewise in regard of the evil fountain they issued from And in this estate he cannot be saved John 3.3 Verily verily I say unto you saith our Saviour except a man be born again he cannot see the Kingdom of God And suppose as yet some natural people have not broken forth into such gross sins as some others have why yet the seeds of every sin remaine in them unmortified and may manifest themselves in their lives to night before to morrow for any thing they know or any power they have over them Vse 4. To direct every one of us that in the practice of repentance we would not only labour to mourn for Actual Transgressions but likewise for Original corruption even for our bad natures Although Repentance doth commonly begin at some great Actual sin why yet let every Actual sin lead us to mourn for Original sin it being not only the punishment of sin but sin it self and the cause of all actual sin This is a main difference betwixt the sincere and hypocritical The sincere person doth not only mourn for actual Transgressions but likewise for Original Corruptions as David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And so further he doth not only labour to prevent actual Transgression but likewise to suppress Original Corruption Even as Sarah will not have Ishmael be packing but his mother the Bond-woman likewise Or as Elisha healed the bitter waters by seasoning them at the Spring 2 King 2.21 The sincere man or woman doth not only strive to reform the action but likewise the affection of sinning MEMBER III. Through Adams fall c. D. IT is through Adams fall that all natural men and women are wholly corrupted with sin Do but see Rom. 5.12 By one man sin entered into the world that is to
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
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs humane nature was
one Person and another Person two Natures and but one Person the second Person in Trinity assuming an humane Nature and both Natures making one Christ and Mediator Quest 4. How the two Natures in Christ remain distinguished Answ We must know that although the two natures in Christ be so really united as that they can never be separated asunder yet are they not confounded but remaine distinguished 1. In themselves 2. In their Properties 3 In their Actions 1. In Themselves As the Godhead of Christ remaines the Godhead and is not the manhood although the Son of God be also very man and so the manhood of Christ remains the manhood and is not the Godhead although the man Christ be also God 2. They remain distinguished in their Properties as the Godhead of Christ remains Incomprehensible and Infinite as it hath alwaies been and the manhood remains comprehensible and finite notwithstanding the uniting of it to the second Person in Trinity The Godhead becomes not finite by this Union nor the manhood Infinite 3. They remaine distinguished in their Actions as John chap. 10. ver 18. I have power to lay downe my life saith our Saviour and power to take it againe The laying down of his life was an action of his Man-hood the taking it again an action of his God-head Thus we see the two natures in Christ with their properties and actions distinguished and yet in regard of the union of the two natures we must take notice of the things following 1. That in Scriputre that is sometimes ascribed to whole Christ which is but proper to one of his natures 1 Cor. 15.3 Sometimes that ascribed to one of his natures which agreeth to whole Christ 1 Tim. 2.5 Sometimes that ascribed to one nature which is proper to the other Acts 20.28 and this Divines call the communication of properties 2. That notwithstanding the two natures in Christ remain distinguished as aforesaid yet they both concur in the work of Redemption 3. That by this union the humane nature is unspeakably and extraordinarily exalted to wit above all creatures even the Angels themselves and together with the God-head of Christ to be adored and worshiped Now we come to the fifth Question Quest 5. Why was it necessary the Redeemer of Mankind should be man Why was it necessary he should be God Why was it necessary he should be both God and man Answ It was necessary he should be man 1. That he might have something to offer for sin Heb. 8.3.2 That he might work perfect righteousness in our nature Matth. 3.15.3 That in our nature he might alwayes appear in Gods sight for us Heb. 9.24.4 That in our nature he might feel our infirmities and so by experience learn commiseration Heb. 2.17 18. 2. Why was it necessary the Redeemer of Mankind should be God Answ 1. That he might be able to sustain and undergo the infinite wrath of God due to our sins 2. That he might give merit to the doing and suffering of his Man-hood for no meer creature can merit of God 3. That he might give his Spirit to the Elect to sanctifie them the Spirit being God none but God could give him 4. That he might raise up himself from the dead and likewise all his Members at the last and great day 3. Why was it necessary that the Redeemer of Mankind should be both God and man Answ That he might be a fit and competent Mediator between God and man Vse 1. For the great comfort and consolation of all penitent and dejected sinners What the Son of God become our kinsman Emmanuel God with us a Redeemer of our own flesh What we that were estranged from God that had gone a Whoring from him by our sins he now to seek unto us by his Son to send his own Son to intreat us to be reconciled unto him surely this is an evident demonstration that the Lord intendeth good to the sons and daughters of men that he would not the death of the poor penitent sinner Never were the Attributes of God so illustrated as when the Son of God did assume our nature and as his other Attributes so especially his Mercy Do but see what the Angel saith unto the Shepherds Luke 2.13.11 Fear not for bâ—hold I bring you good tydings of great joy which shall be to all people For unto you is born this day iâ— the City of David a Saviour which is Christ the Lord. Nay a multitude of Angels 13 and 14 verses And suddenly there was with the Angel a multitude of the heavenly Host praysing God and saying Glory to God in the highest and on earth peace good will towards men O therefore let the poor penitent sinner break forth with joy saying or singing with old Zachary Luke 1.68 69. Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David O how narrow was the Church of God before the incarnation of the Son of God pin'd up within the Nation of the Jewes But now how hath she enlarged her borders Is he the Saviour of the Jewes onely and not of the Gentiles also How obscure the service of God before how clear now The Substance is come the types and shadowes are gone How costly and painful the service of God before but now how easie and light Vse 2. To exhort us and that divers wayes 1. To believe Gods promises that the Son of God should come into the world assume our nature was a blessing long promised as Gen. 3.15 He shall bruise thy head to wit God-man the Son of God assuming mans nature should bruise the Serpents head overcome Satan in the behalf of all the Elect. Now although there were divers thousand years betwixt the Promise and the performance why yet at length it was fulfilled as Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman The Scriptures contain many precious Promises running upon the people of God the Lord will perform them all so his people will but rest on him by faith and by a lively hope wait their accomplishment 2. To exhort us seeing the Son of God did so abase himself as to take upon him our nature that we should learn humility of him we must not be highly conceited of our selves as to think we have had faith and good hearts to God ever since we were born as divers imagine but we must labour to see and feel our great misery in the first Adam being thoroughly convinced that there is not a good thought nor the least dram of saving faith in any man until he be Regenerate 3. To exhort us that we would meet the Son of God Is he come in our nature and will we not give him the meeting Is he become bone of our bone and flesh of our flesh and will not we labour to become bone of his bone and flesh