pray against afflictions though these are also tentations and lead us not c. but we do absolutely pray to be delivered from the evil of sin and this by God alone who can bring good out of evil A. 107. The Conclusion of the Lords-Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in prayer from God only and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen To. 2. Hom. IX Amen which word is as much as to say as truth that the blessing or thanksgiving may be confirm'd Expl. 107. In this Conclusion we are taught 1 Self-denial and the renouncing of all worth and merit in our selves for we are not to say Lord do thus and thus for I am worthy for whom thou shouldst do so and so but for thine is the Kingdom c. i. e. Thou who hast commanded us to pray for what we need hast Power to give us what we beg though in our selves never so unworthy From that word therefore Lord we may note 1 That answering of prayers is a special part of Gods providence in governing the world which he will have every supplicant to own and acknowledg The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer 2 From those words and the Power we may note sc. That what God may do as Governour of the world in answering prayers by virtue of his supreme Authority that he hath strength and ability to execute and perform 3 From those words and the Glory observe 1 That God looks upon it as one of his Titles of Honour to be a God hearing prayers 2 That therefore in our prayers as well as in any other part of Divine worship we should principally aim at the honour of God and 't is one of the greatest arguments we can have of hope to speed when our design is rather to gloririfie God than to gratifie our selves 3 That the Kingdom and Power of God and that honour which does redound to him from both these are everlasting 4 That Praise should accompany Prayer 5 That whatever we ask of God in the name of Christ according to his will believing we shall receive for that 's the meaning of that word which doth seal up this Prayer Amen because so it is or so be it or in the words of Christ be it unto thee even as thou wilt a greater encouragement than which unto prayer no rational supplicant can desire for 't is no more than ask and have that your joy may be full FINIS a Psal. 87.5 6. b Ier. 9 3. c Gen. 14.14 d Hos. 4.6 e Eph. 4.18 f Isa. 27.11 g Act. 3.6 h 1 Cor. 3.2 Heb. 5.12 i Mat. 4.4 Amos 8.11 k Luk 8.26 37. 9 5. 10 11 12. l Mat. 10.14 40 c. m Zach. 5. n Ier. 36 23. o 2 Cor. 4.3 p Rom. 10.1 q Gal. 6.6 r Deut. 11.18 19 c. 6.6 7 8. 4.9 Eph. 6.4 Isa. 28.10 Ex. 13.8 Psal. 78.5 Prov. 22.6 29 3. 10.1 1.10 4.1 2. Col. 3.11 12. Gen. 18.18 19. 2 Tim. 1.5 with 3.15 c. s 1 Tim. 4.3 4 5. Ioh. 8.29 t 1 Tim. 3.5 u 1 Pet. 2.2 Isa. 55.1 2. * Sir Edwyn Sands observed Eighty years ago that this was a notable means for the growth of the Reformed Religion x Deut. 17.18 19. y Prov. 29.15 17. with 4. 1 Sam. 2.23 c. 3.13 Luk. 12.47 48. Prov. 1.24 25 c. * Decembâ—r 1670. 1 Tim. 6.3 Eccl. 12.13 Joh. 13.17 Phil. 4.13 1 Cor. 9.23 27. Mat. 10.13 14 -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 48. Prov. 19.2 Heb. 12.13 1552. 1562. Artic. XXXV 13 Eliz. c. 5. 1655. Dec. 11. 1670. What is the chief End of Man a 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God b Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart saileth but God is the strength of my heart and my portion for ever What Rule hath God given to direct us how we may glorifie and enjoy him c Eph. 2.20 And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone d 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness e 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. What do the Scriptures principally teach f 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus What is God g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty Are there more Gods than one p Deut. 6.4 Hear O Israel the Lord our God
he would have men to believe and do in order to salvation and that either mediately by committing the word of Christ unto writings as in the Scripture or immediately by the Spirit of Truth as he did communicate and speak his mind to Moses the Prophets and Apostles A. 25. Christ executeth the office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and to reconcile us to God and in making continual intercession for us Homil. xx p. 1. We having nothing of our selves to present us to God have need of a Mediator for to bring and reconcile us unto him who for our sins is angry with us The same is Jesus Christ to pacifie his wrath For he alone did with the Sacrifice of his Body and Blood make satisfaction unto the Justice of God for our sins To. 1. Hom. III. p. 2. We must trust only in Gods mercy and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross to obtain thereby Gods grace and remission as well of our original sin as of all a â—â—â—al sin if we truly repent and turn unfeignedly unto him To. 11. Hom. xi Reconciled to Gods favour we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father when we be obedient to his will yea attributeth that unto us and to our doings that he by his Spirit worketh in us and through his grace procureth for us Expl. 25. In this A. we have both the parts of Christs Priestly Office as 1 st Satisfaction and this twofold 1. To the whole Law in fulfilling all righteousness in the perfect performance of what the Law required from him 2. To the Iustice of God in undergoing the Curse of the Law for the Elect and this he did by his sufferings but especially when his Soul was made an offering for sin or when he was sacrificed for sinners In which Offering he was 1. The Priest for he offered up himself or he laid down his life of himself and he was the Priest as God-man 2. He was the Altar principally according to his Divine nature because the Altar was to sanctifie the gift offered and therefore was to be more excellent than the Sacrifice it self 3. He was also the Sacrifice for he offered the Sacrifice of himself i. e. according to the humane nature properly and this therefore is called the Sacrifice of his Body and of his Blood and all this that there might be some kind of compensation made or satisfaction given to God for that wrong which we had done to him 2 dly We have the intercession of Christ which is the other part of Christs Priestly Office whereby Christ doth present himself continually before the Father pleading his blood and merit for the satisfaction that he has made to Divine Justice and for the reconciliation of God to the sinner And his intercession is rather by way of plea at the Bar of Justice than by way of prayer and supplication at a Throne of Grace and therefore it is that he is called our Advocate A. 26. Christ executeth the office of a King in subduing us to himself in ruling and defending us and in restraining and conquering all his and our Enemies To. 2. Homil. xiv He sitteth on the right hand of his heavenly Father having the rule of heaven and earth reigning as the Prophet saith Psal. 17. from Sea to Sea he hath overcome the Devil Death and Hell and hath victoriously gotten the better hand of them all to make us free and safe from them Homil. xvij p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth and the whole jurisdiction and authority to distribute his gifts committed to him and thereupon to execute his authority committed after that he had brought sin and the Devil to captivity to be no more hurtful to his members he ascended up into heaven again and from thence sent liberal gifts to his well-beloved Servants and hath still the power to the worlds end to distribute his Fathers gifts continually in his Church to the establishment and comfort thereof Expl. 26. Yet more fully Christ doth execute his Kingly Office 1 st By his authority in setting up a government in his Church which in the outward form or administration thereof is to be managed by such Officers and according to such Laws Ordinances and Censures as he hath appointed in his word 2 dly By his Power as 1. That of his Almightiness whereby he is able to subdue all things to himself and to make his very enemies his foot-stool 2. Of his Grace whereby he doth subdue the hearts of his chosen people to himself and makes them a willing people in the day of his power 3. Of his Spirit whereby he doth sanctifie his people and fit them for heaven as also support guide and comfort them under all the afflictions they meet with on earth 4. By his Iustice in punishing his and his Churches adversaries A. 27. Christs Humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the the Cross in being buried and continuing under the power of death for a time Hom. III. p. 3. Hath given his own natural Son ' being God eternal immortal and equal unto himself in power and glory to be incarnated and take our mortal nature upon him with the infirmities of the same and in the same nature to suffer most painful and shameful death for our offences to the intent to justifie us and restore us to life everlasting Hom. xij He did hunger and thirst eat and drink sleep and wake preach his Gospel weep and sorrow for Ierusalem pay tribute for himself and Peter suffer death Expl. 27. In the general Christs Humiliation doth consist in all that which did befall him from the first moment of his conception in the Virgins womb to the very time of his resurrection from the grave 1. He was humbled in his conception that he who was God equal with the Father should according to his humane nature have a body framed for him in the womb of a Virgin and should continue â—â—ose Prisoner there for the space of about nine months whom the heaven of heavens cannot contain 2. Humbled in his birth in that he was born of a woman and that not an Empress or Princess but a woman of a mean rank and low estate though a Virgin that he who was the Son of God and the Father of eternity or himself the everlasting Father should in fulness of time be born in the form of a servant made under the Law not only in a state of subjection to the commands of it but also liable to the curse of it which was due only
talk of publick fame or markt out by the sentence of the Judg or the notoriety of the fact 8 Forgeries whether of writing or tales 9 Harsh misconstructions and interpretations of other mens words intentions or actions 10 Flattering and undervaluing of others 11 All malicious aggravations or unjust excuses and extenuations of others faults 12 All such whisperings reviling and rash speaking whereby either truth charity or the good name of others is wronged 13 All raising and receiving false reports and the rejoicing in the disgrace of another 14 All mental reservations and Jesuitical equivocations or any other way whereby our own good name or credit and conscience and the good name of others as well as truth it self and Religion is wronged A. 79. The tenth Commandment is Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his man-servant nor his maid-servant nor his oxe nor his asse nor anything that is thy neighbours Expl. 79. This Command doth concern the frame and temper of the inward man whether it be in reference to God to our selves or to others and the main scope of it is to preserve heart-purity yea to bring faln man if it were possible on this side the heavenly Paradise to that primitive rectitude and original righteousness wherewith he was created and which was not only the perfection but the glory of mans nature A. 80. The tenth Commandment requireth full contentment with our own condition with a right and charitable frame of spirit towards our neighbour and all that is his To. 1. Hom. V. p. 3. Covet not wrongfully but content your selves with that which you get truly and also bestow your own goods charitably as need and case requireth Expl. 80. This Command requires in the general yet in a more direct and express manner internal obedience to all the other nine Commands or a universal regularity in mans nature principles inclinations inward motions and affections towards God and man Obj. But will some say this Command therefore seems to be needless or supernumerary because every other Command doth require that holy and regular frame of heart which is suitable to it self and the duties which it requires from the outward man Answ. This Command is added not only as a universal declaration but also as an universal confirmation of what God requires as to the rectitude or due temper of soul in all the other Commands together and therefore 't was necessary to be added to all the rest so that this Command is of a further reach than all the former being it requires universal rectitude or original righteousness towards God and man Obj. But then this Law would require that which is impossible Answ. The Law must not cease to be perfect because man is impotent or not able to perform Man has wilfully lost this power yet the Law must not therefore lose its purity or perfection Yet 2 this frame of soul is not impossible to mans rational nature though to corrupted nature 3 Though the rigour of the Law doth still require perfection yet the grace of the Gospel doth accept of sincerity in and through Christ. But more particularly 1 This Command requires distinction of propriety or that a man should know what belongs to him as his own 2 Contentedness of mind with a mans present condition and lot till God is pleased in his good providence to make his way plain before us for the alteration or bettering of our condition now Gods way of providence is known by this that it never contradicts his revealed will in his word and in that it never destroys the eternal principles of righteousness and justice betwixt men 3 It requires a charitable frame i. e. that we be so far from envying him or coveting what is his that we rather wish and pray heartily that both he and his may prosper as well as we or what belongs to us A. 81. The tenth Commandment forbiddeth all discontentment with our own estate envying or grieving at the good of our neighbour and all inordinate motions and affections to any thing that is his To. 2. Hom. XXI p. 3. Coveting or desiring of other mens Wives Houses Lands Goods and Servants willing to leave unto no man any thing of his own Expl. 81. This Command forbiddeth all manner of lust or concupiscence whereby the nature or heart of men is polluted and defiled so that original lust or concupiscence which Paul had not known to be sin but by this Law is plainly forbidden by this Law Thou shalt not covet Rom. 7.7 Neither is only the fountain-lust or the depraved inclination of corrupt nature here forbidden but also all the streams that proceed from it as the lusts of the flesh as luxury or the lust of the eye as gain or the pride of life as glory scil vain-glory Yet further here is forbidden 1 st Discontentedness of mind when men repine and murmure at Gods providence as if he did wrong those complainers when he gives either more or better of this worlds goods to others than he does to them which wicked temper doth arise 1 From mens covetousness 2 From pride which would pull down other mens estates to a mans own level but these two levelling principles being destructive to propriety as well as society are here forbidden 3 From a double mistake As 1 concerning the nature of these things as if a mans happiness did consist in the abundance of these things 2 Concerning Gods government of the World as if he did not govern the World in wisdom and righteousness Qu. But may not a man lawfully desire more of this Worlds goods than he has already Answ. Yes Provided 1 his desire of what he wants be without murmuring and repining 2 With cheerful submission to the will of God And 3 with subordination to Gods glory neither is contentment of mind at all inconsistent with such regular desires 2 dly Envying at the prosperity of others is here forbidden For 1 This is against charity which requires we should love our Neighbours as our selves and which should rather rejoice than grieve at the good of others 2 And that golden Rule of Righteousness Do as you would be done unto 3 Against the example of God himself who rejoiceth in the prosperity of his servants 3 dly Here is forbidden all inordinate motions and affections towards worldly objects as love delight zeal c. in or for the enjoyment and impatience vexation immoderate grief for loss or disappointments A. 82. No meer man since the Fall is able in this life perfectly to keep the Commandments of God but daily doth break them in thought word and deed Artic. XIII Works done before the grace of Christ and the inspiration of his spirit are not pleasant to God forasmuch as they spring not of faith in Jesus Christ neither do they make men meet to receive grace or as the School-Authors say
his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour Which is the tenth Commandment What is required in the tenth Commandment n Heb. 13.5 Let your conversation be without covetousness and be content with such things as ye have o Rom. 12.15 Rejoice with them that do rejoice and weep with them that weep 1 Cor. 13.4 Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not passed up 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil 6. Rejoiceth not in iniquity but rejoiceth in the truth What is forbidden in the tenth Commandment p 1 Cor. 10.10 Neither murmur ye as some of them also murmured and were destroyed of the destroyer q Gal. 5.5 Let us not be desirous of vain-glory provoking one another envying one another r Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry Is any man able perfectly to keep the Commandments of God s Eccles. 7.20 For there is not a just man upon earth that doth good and sinneth not t Gen. 8.21 The imagination of mans heart is evil from his youth u Jam. 3.8 The tongue can no man tame it is an unruly evil full of deadly poyson w Jam. 3.2 In many things we offend all Are all the transgressions of the Law equally hainous x Joh. 19.11 He that delivered me unto thee hath the greater sin What doth every sin deserve y Gal. 3.10 Cursed is every one that continueth not in all things that are written in the book of the Law to do them Mat. 25.41 Then shall he say unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels What doth God require of us that we may escape the wrath and curse due unto us for sin z Act. 20.21 Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. a Prov. 2.1 My Son if thou wilt receive my words and hide my Commandment with thee 2. So that thou incline thine ear unto wisdom and apply thine heart to understanding 3. Yea if thou cryest after knowlèdg and liftest up thy voice for understanding 4. If thou seekest for her as silver and searchest for her as for hid treasure 5. Then shalt thou understand the fear of the Lord and find the knowledg of God What is faith in Iesus Christ b Heb. 10.39 We are not of them who draw back unto perdition but of them that believe to the saving of the soul. c Joh. 1.12 As many as received him to them gave he power to become the Sons of God even to them that believe on his name d Phil. 3.9 And be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by saith e Isa. 33.22 The Lord is our Iudg the Lord is our Law-giver the Lord is our King he will save us What is repentance unto life f Act. 11.18 Then hath God also to the Gentiles granted â—epentance unto life g Act. 2.37 When they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do h Joel 2.13 Rent your hearts and not your garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil i Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God 19. Surely after I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth k Psal. 119.59 I thought on my ways and turned my feet unto thy testimonies What are the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption l Act. 2.41 Then they that gladly received his word were baptized 42. And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayer How is the Word made effectual to salvation m Psal. 19.7 The Law of the Lord is perfect converting the 〈◊〉 the testimony of the Lord is sure making wise the simple n 1 Thes. 1.6 And ye become followers of us and of the Lord having received the word in much affliction with joy of the Holy Ghost o Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth How is the Word to be read and heard that it may become effectual to salvation p Prov. 8.34 Blessed is the man that heareth me watching daily at my gates waiting daily at the posts of my doors q 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings 2. As new born babes desire the sincere milk of the Word that ye may grow thereby r Psal. 119.18 Open thou mine eyes that I may see wonderful things out of thy Law s Heb. 4.2 The word preached did not profit them being not mixed with faith in them that heard it t 2 Thes. 2.10 They received not the love of the truth that they might be saved u Psal. 119.11 Thy Word have I hid in mine heart that I might not sin against thee w Jam. 1.25 But whoso looketh into the perfect Law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed How do the Sacraments become effectual means of salvation x 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the increase y 1 Pet. 3.21 The like figure whereunto euen Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ. What is a Sacrament z Gen. 17.10 This is my Covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised a Rom. 4.11 And he received the sign of Circumcision a seal of the righteousness of the Faith which he had yet being uncircumcised What are the Sacraments of the new Testament b Mark 16.16 He that believeth and is baptized shall be saved c 1 Cor. 11.23 For I have received of the Lord that which I also delivered unto you that the Lord Iesus in the same night in the which he was betrayed took bread c. What is Baptism d Mat. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost e Rom. 6.3 Know ye not
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what