32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
of our Sauiour Christ what is to be said concerning the vnion of these two natures A. The manhood of our Sauiour Christ is inseparablie vnited to the person of the God-head and therin it subsisteth making but one person which neare vnion with the nature of man is so much the more wonderfull in that the very Angels which are much greater in glory then men are a Esa 6. 2. not able to abide the presence of God And indeed it is such b 1. Tim. 3. 16. a mysterie as neither Angels or men are able to comprehend Q. Then Christ though he consist of two natures is but one person A. It is truth he is true God and true man in one and the same person of the Deitie Luk. 1. 35. Ioh. 1. 14. Mat. 3. 17. Ephes 4. 10. Galath 4. 4. Q. Did not the inseparable vnion of the Humane nature to the person of the Deitie change the person thereof A. No verily but hee is the very same person that he was from all eternitie Q. Is it not said in the text that the WORD .i. the second person in Trinity was made flesh may it not seeme then that the God-head was turned into the Humane nature A. Nothing lesse no more then it can be said hee was turned into sinne or into a curse because it is said 2. Cor. 5. 11. Galath 3. he was made sinne or made a curse Q. Can you proue directly by the Scriptures that Christ after the vnion of the man-hood with the God-head is true God A. Yea verily for first the Scripture as hee is Christ the Messias absolutely calleth him God and giueth vnto him the name of Iehouah 1. Tim. 3. 16. Ioh. 20. 28. Act. 20. 28. Rom. 9. 5. 1. Ioh. 5. 20. Esa 9. 6. Ierem. 23. 2. Secondly the proper workes of God are attributed vnto him as the creation and gouernment of the world Ioh. 1. 3. 5. 17. Coloss 1. 16. Hebr. 1. 2. 3. The searching of harts Mat. 9. 4. Mark 2. 8. c. Thirdly the Essentiall Attributes of the Diuine nature are giuen to him he is said to be eternall Ioh. 1. 1. 17. 5. Micah 5. 2. Almighty in all places the King of Kings c. Ioh. 3. 31. Math. 18. 20. Apocal. 19. 16. Fourthly the Scriptures assigne Diuine honour vnto him Psalm 72. 11. Rom. 15. 12. Esa 11. 10. Ioh. 14. 1. Act. 7. 59. Q. But is not the God-head and man-hood at least mingled and confounded A. No by no meanes For then he should bee neither God nor man for things mingled doe not retaine the name of their simples as honey and oyle mixed together can neither be called honey nor oyle Further the properties of the two natures are such as cannot be mingled and confounded For neither can the Humane nature remaining a true humane nature partake or communicate of the properties and perfections of the Deitie or the Deitie of the defects of the Humanitie So that as the God-head cannot hunger thirst or be shut vp and circumscribed within the bounds of a place no more can the Humanity be infinite or in more places then one So that though the humane nature be no person of it selfe and hath no subsistance but in the person of the Deitie yet it continueth still distinct in substance properties and actions from the Deitie and both natures so vnited make but one Christ Q. Why was it necessary that Christ should bee both God and man in one person A. It was necessarie he should be man because he could not suffer as hee was God a Heb. 2. 14. 2. 16. 7. 4. 15. and it makes most for the glory of Gods Iustice to exact satisfaction from that nature that had sinned Secondly it was necessarie he should be God also that he might bee able to beare and ouercome all that was to be inflicted vpon him for our sinnes Thirdly it was necessarie also that the humane nature should in manner aforesaid be vnited to the person of the Deitie that the obedience which hee performed might bee of infinite merit as being the obedience of God Act. 20. 28. Q. What further fruit haue we by this coniunction A. That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto If it consider God in the second person in the Trinitie as he hath taken our nature and whereby God is after a sort reuealed in the flesh he hath whereupon in some sort to stay his mind Q. How did then the Iewes before his comming which could not doe so A. They might propose to themselues the second Gen. 18. 1. 2. 19. 1. 2. person that should take our nature and the same also that had appeared sundry times in the shape of a man albeit herein our priuiledge is greater then theirs wee beholding him as he is whereas they did behold him as he should be Q. Haue men onely benefit by this vnion of the two natures or doth it reach also to the Angels A. It seemeth to reach no further then to man for God neuer meant to saue those angels that fell seeing they fell maliciously into rebellion against God without tentation contrary to the cleare light of nature reuealed in their Creation And if he had purposed either to saue them or to haue benefited the elect Heb. 2. 12. 16. Angels any otherwise then by confirming them hee would haue taken their nature vpon him Q. But why then is it said that God by Christ doth reconcile all things vnto himselfe whether in earth or heauen Coloss 1. 20. A. By things in heauen is there to be vnderstood not the Angels but the Saints then in heauen For although God did elect the Angels to eternal glory yet Christ did not redeeme them but onely the seed of Heb. 2. 16. Abraham Q. Hitherto of the person and natures of our Sauiour Christ is there any such great necessity that Christians should be grounded in the truth of this doctrine A. Yea else Satan would neuer haue laboured as he hath done to corrupt and depraue the same by raising vp so many damnable heresies about the same Q. Why what heresies hath hee raised vp about this point A. The heresie first of Macedonius and the Valentinians who maintained that Christ brought with him out of heauen a heauenly body Secondly of Apelles that held hee had an aëriall bodie and that hee passed through the Virgin onely as water through a pipe Thirdly of the Manichies who made him to haue onely an imaginarie body Fourthly of Apollinaris who denied that Christ had a reasonable soule and who held that his Diuinitie was in stead of a soule Fifthly of Eunomions who affirmed that Christ was a meere man and the Sonne of God onely by adoption Sixthly of Ebion who held that Christ was
borne of the seed of man Seuenthly of Nestorius who taught that as there was two natures in Christ so also there was two persons Eighthly of Eutiches that held that the humane nature after the vnion with the Diuine did partake of the properties of the Diuine Neare vnto which is the errour of the Vbiquitaries which attribute to the humanitie of Christ certaine essentiall properties of the Diuinitie viz. presence in all places c. CHAP. 29. Of the Office of Christ The Office of Christ is his mediatorship wherin is to be considered First That hee is the onely Mediatour Secōdly His Calling thereunto Faithfull discharge therof The parts thereof 1. TIM chap. 2. vers 5. For there is one God and one Mediator betweene God and men the man Christ Iesus Q. HItherto of the Person of our Sauiour Christ What is his office A. To be the onely Mediator betweene God and a sinner for the pardon of his sinne and life euerlasting 1. Tim. 2. 5. Q. Could not this be effected without Mediation A. No verily Q. Is Christ Iesus the onely Mediator betweene God and a sinner A. Yea verily as appeareth expressely by the text Q. How pooue you it otherwise A. First there is but one God and therefore but one Mediator as the text also affirmeth Secondly he onely is fit to be Mediator that partaketh of both their natures that are to bee reconciled and consequently hee onely that is both God and man Thirdly this was shadowed by the types of Moses who alone was in the mountaine and of Aaron or the high Priest who onely might enter in the holy of Holies Exod. 24. 2. Leuit. 16. 17. Heb. 9. 7. Fourthly this is set forth by diuers similitudes as where he saith a Ioh. 10. 9. 10. I am the way I am the doore Also hee is the b Gen. 28. 12. ladder whereby the Angels ascend and descend Fifthly hee onely c Heb. 7. 25. 9. 14. 1. Sam. 2. 25. is able to effect their saluation fully a that come vnto him Q. Then no man that is a man onely can bee Mediator betweene God and man Q. No verily for as Ely saith If one man sin against another the Iudge shall iudge him but if a man sin against the Lord who shall entreat for him viz. when one man shall offend against another the matter may be accorded by Iudges which are but men but if a man offend against God there is no meere man can make his peace Q. Is Christ then Mediator in respect of both natures A. Yea in respect of both ioyntly first because though he consist of two distinct natures Diuine and Humane yet hee is God and man onely in one and the same person Secondly because he that is our Mediator is a priest after the order of Melchizedeck without father and without mother which could not bee said if he were Mediator either in respect of his Diuine nature alone or of his Humane Thirdly seeing hee is by his office to reconcile God to man and man to God both natures ioyntly are necessarie to this worke hee hauing by that meanes affinity to both Fourthly the workes of his Mediation being of such an infinite price and value as they are with God they must needs bee the workes both of God and man Fifthly none could satisfie God for the sins of men but God and none ought to satisfie for them but man Therefore Christ that hath by his Mediation effected this being both God and man in one person is in and according vnto both those natures conioyned a Mediator betweene God and man Q. VVas hee not then a Mediator before hee became man A. Yes for though at the first hee had not actually taken our nature vpon him yet with God things to come being as if they were present or past he was in Heb. 13. 8. 1. Pet. 1. 20. Apoc. 13. 8. the eye and knowledge of God and in his acceptance as if hee had been from the beginning both God and man actually Hence hee is said to be a Lambe slaine from the beginning of the world Q. Wherein consists the office of his mediation A. In the performance of those workes whereby Rom. 8. 33. 34. 5. 1. 10. God is reconciled to sinners Whereupon dependeth the whole merit of their saluation Q. What are we more specially to consider in the mediation of Christ A. First his calling thereunto and his faithfull discharge thereof Secondly the parts Q. Who called him vnto this office A. a Esay 42. 1. 6. Heb. 5. 4. 5. 6. God Q. What learne you from hence A. Matter of great comfort vnto vs in that hee thrust not himselfe into this office but entred vpon the same by the will and appointment of God wherby wee may bee the more assured of the good will of God to saue vs seeing his Sonne hath performed nothing herein but what hee did being called thereunto by him and therefore he will certainly accept of all that hee hath done for vs as that which himselfe hath ordained Q. How did God call him thereunto A. By annointing him with an especiall oyntment By meanes whereof he is called * Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoynt CHRIST which signifieth one annointed Which was a a 1. Sam. 24. 7. 2. Sam. 1. 14. Psal 105. 15. name also common to them that were types of any part of his Mediator-ship who also were annointed though not with the same oyntment Q. What was the oyntment wherewith hee was annointed A. The Spirit of God which was powred vpon Psal 45. 7. 8. Esay 61. 1. him without measure Q. VVherein consists his faithfull discharge of his calling A. In this that hee hath left nothing vndone that may be effectuall for our reconciliation with God in which respect he is compared with Moses who is said Heb 3. to be faithfull in all the house of God CHAP. 30. Of the parts of Christs mediation and in speciall of his Propheticall office The parts of Christs Mediation are First his Propheticall office Priesthood Chap. 29. Secondly his Kingdome HEBR. chap. 3. vers 7. 8. 9. 10. 11. 12. 13. 7. Wherefore as the holy Ghost saith Today if ye will heare his voice 8. Harden not your hearts as in the prouocation in the day of tentation in the wildernesse 9. When your fathers tempted mee proued mee and saw my workes fortie yeeres 10. Wherfore I was griened with that generation and said They doe alway erre in their hearts they haue not knowne my waies 11. So I sware in my wrath they shall not enter into my rest 12. Take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne Q. HOw many parts are there of his Mediation A. Two first his Propheticall office and his