The Marrow of Divinity

CHAP. XXVII. Questions, and Cases of Conscience about Chastity.

Quest. H Ow many sorts of persons may be said to be chaste?

Answ. First, such as are borne with some natural [ I] impediment: This is natural chastity.

Secondly, such as are gelded, or made chaste by [ II] men. This is artificial chastity.

Thirdly, such as are fitted by God for the gift of [ III] continency: This is Christian chastity: All mentioned by Christ, Mat. 19.22.

Quest. What are the things that hurt and hinder chastity?

Answ. They are of two sorts, either inward or outward.

Quest. What are the inward things?

Answ. Filthy imaginations, unchaste thoughts, and inward lusts, and motions of the heart to uncleanness, whereunto the heart gives consent: or purposes of the heart to any act of uncleanness, Matth. 5.28. Col. 3.6.

Quest. When are these inwards lusts most vile?

Answ. When they are so violent and strong that they continually boil, and burn within us, giving us no rest, but continually provoking to some filthy act of uncleanness, 1 Cor. 7.9. Col. 3.5. Hos. 7.4.

Quest. What are the outward things that hurt or hinder chastity?

Answ. They are either such things as precede the act of uncleanness: or the act of uncleanness itself.

Quest. What are they that go before it?

Answ. Either such things as more remotely provoke lust, or things nearer to it.

Quest. What are the remoter provocations to it?

Answ. First, gluttony, or excess in eating and pampering the belly with meats; [ I] or when we use curious and dainty meats deliciously and unseasonably, especially such as have greatest force to provoke lust, purposely to increase it in us, Jer. 5.8. Ezek. 16.49. Rom. 13.13. Hos. 7.6.

Secondly, drunkenness, and immoderate drinking, using wine, and strong [ II] drink unseasonably, and wantonly, principally to stir up lust, Isa. 5.11. Rom. 13.13. Eph. 5.18.

[ III] Thirdly, lustful dreams proceeding from surfeiting, drunkenness, causing nocturnal pollutions: mentioned, Deut. 23.10.

[ IV] Fourthly, idleness, when we spend our time in immoderate sleeping, ease, and doing nothing, but following sensual delights, 2 Sam. 11.1, 2. Ezek. 16.49. 1 Tim. 5.13.

Quest. What are the nearer provocations unto lust?

[ I] Answ. First, Light, vain, and immodest setting out of the body, o • carriage of it, as by gayrish, wanton, and new fangled attire▪ Curling, frizling, and powdering the hair: painting, and spotting the face: laying out naked breasts: mincing with the feet, Ezek. 16.49. Prov. 7.10. 1 Tim. 2.9. 1 Pet. 3.3. 1 Cor. 11.14. 2 King. 9.30. Jer. 4.30. Isa. 3.16, &c. Zeph. 1.8.

Quest. May not such as have some deformity in the body labor to cover it?

Answ. Yea: so as they set not a new form upon the body: for dissembling is as unlawful in deed as in word.

[ II] Secondly, keeping company with wanton and unclean persons; frequenting of lewd houses, especially at unseasonable times, Gen. 39.10. Psal. 50.18. Prov. 5.8. and 7.7, 8, &c. Eph. 5.5, 7.

[ III] Thirdly, immodest and filthy speaking, or singing unclean songs, Eph. 4.29. and 5.3, 4. Col. 3.8.

[ IV] Fourthly, reading unchaste and filthy books, fitter to be burnt, as those were, Acts 19.19.

[ V] Fifthly, idle, and curious looking of men upon women, or women upon men, Gen. 6.2. and 39.7. and 34.1, 2.

[ VI] Sixthly, looking upon lascivious and filthy pictures, or unseemly behavior used in Stage-plays, &c. Numb. 25.1.2, 3. Ezek. 23.14. Eph. 5.3, 4.

[ VII] Seventhly, mixed dancing of men and women together, wherein light and immodest behavior is used, Exod. 32.6. Job 21.11, 12. Mark 6.21, 22.

[ VIII] Eighthly, wearing of apparel not fit for the sex that they may the more easily commit filthiness, Deut. 22.5. Job 24.15. Gen. 38.15.

[ IX] Ninthly, wanton kissing, and unchaste dalliance, Gen. 39.12. Prov. 7.13. Deut. 25.11, 12.

[ X] Tenthly, moving, enticing, and persuading to the act of uncleanness, as Gen. 39.7, 10. Prov. 7.13, &c. Elton on the Commandments.

Quest. What means are we to use for the preserving of our chastity?

[ I] Answ. First, a constant and conscionable performance of private religious exercises, as reading, praying, meditating, &c. will so purify the heart, and sweeten the soul with divine comforts, and mortify the flesh, and confirm the Spirit of grace, and beat down temptations, by means whereof a Christian shall be conqueror over them.

[ II] Secondly, painfulness in ones calling will divert the mind from all inflaming fancies, and find the soul, and body so much employment in things of a lawful, and useful nature that there will be no leisure for wicked and unlawful conceits: Otia si tollas, &c.

[ III] Thirdly, Temperance in diet is a great furtherance to the chastity of the body, as withdrawing the fuel puts out the fire. Fullness of bread will make a man an unclean Sodomite, Ezek. 16.49. beat down thy body by abstinence, 1 Cor. 9.27.

[ IV] Fourthly, to prevent uncleanness we must shun the corner of the harlots house, and resolutely avoid the society of such as may entice us to wickedness: we must pull out the right eye, Mat. 5.29. for Prov. 6.29. Dalliance will breed whoredom. Fly fornication, 1 Cor. 6.18. as Joseph did, Gen. 39.10, 12.

[ V] Fifthly, if these prevail not, we must have recourse to marriage, and to the due, and lawful enjoyment of it, 1 Cor. 7.2. Whatelies Brid-bush.

[ VI] Sixthly, because from the heart issue adulteries, we must get a pure heart, making the inside first clean, and let thy soul become the Spouse of Christ to love and cleave to him.

Seventhly, preserve in thy soul the fear of God, Eccl. 7.28. He that is good [ VII] before • od shall be preserved, Prov. 2.10, 16. If knowledge enter into thy soul thou shalt avoid her snares: Consider God's presence who sees thee.

Eighthly, hearty love betwixt married persons is a great preserver of chastity, [ VIII] Prov. 5.19, 20.

Ninthly, use all good means appointed by God for the preservation of thy [ IX] chastity: As,

1. Resist lustful thoughts at first, busying thy mind in holy thoughts, Prov. 23.26, 27.

2. Consider thy calling to, and profession of Christianity, by both which thou art called to holiness.

3. Remember that the pleasure of sin is short, but the gnawing of a guilty conscience will continue to eternity.

4. Apply the Word, which is the sword of the Spirit, especially such places of it as tend directly to the cutting down of this sin.

5. Fly to God by prayer, and if thou beest strongly assaulted, complain to him, as a woman tells her husband to be rid of a temp • e • .

6. If these prevail not, see whether thou hast not been guilty of uncleanness before marria • e, if so, thou must truly repent of it, for marriage without repentance abates not the power of lust, and therefore thou must with many prayers and tears beg pardon; thou must (as it were) wash thyself in the tears of true repentance, 1 Cor. 6.9, 11.

7. Get sound knowledge in the Woe • d of God, which is an excellent preservative against it, Prov. 2.1, 3, 4, 11, 12, 16, 17. Psal. 119.9. 1 Joh. 2.14.

8. Remember thy Creator in the days of thy youth, Eccl. 12.1. Consider that God did not make thee to wallow in the mire of these swinish pollutions. Meditate also of thy own mortality, that the thoughts of thy death may be the death of thy lusts, 1 P • t. 2.11.

9. Walk in love: when Paul charges the Ephesians to avoid fornication, he seriously adviseth them to walk in love, Eph. 5.2, 3. as knowing that the exercise of true Christian love, breeds such desires of holiness, as mightily fence the heart against all base lusts whatsoever.

10. Avoid too great estimation of earthly things, which breeds lust, 1 Tim. 6.9.

11. Take heed of contemplative wickedness, cast not about how to fulfill the lusts of the flesh, Rom. 13.14. Mr. Byfield on Col.

12. Beg chastity of God by prayer, seeing its his gift alone, Matth. 19.11. 1 Cor. 7.7.

13. Fly the society of filthy and effeminat persons; 1 Cor. 5.6, 9, 11. Eph. 5.7. Prov. 23.20. and keep company with such as are sober and chaste. Consider also these Texts of Scripture, Ezek. 16.49. 2 Sam. 11.2. 1 Pet. 4.7. 1 Thes. 5.6. 1 Tim. 5.6. and 2.9, 10. Tit. 2.3.

Quest. What is chastity?

Answ. Chastity is a part of temperance, whereby we keep our bodies, and souls pure, and undefiled Temples of the Holy Ghost, and members of Jesus Christ, and this is to be observed through our whole life, whether we be in a single or married estate. See more in Matrimonial Chastity.

CHAP. XXVIII. Questions, and Cases of Conscience about Children.

Quest. W Hat is the best course that parents can take to have comfort in their children?

Answ. The best way to have gracious children is to begin at Religion, planting it in them as their tender years will bear, training them up in the knowledge, and information of the Lord, dropping into them by little and little the seeds of holiness, providing, if it be possible, that they may suck in holiness with their mothers milk.

Quest. What may move parents hereunto?

Answ. First, they should consider that they have been the cause of their [ I] children's evil, and holp them into sin, begetting them in their own image, and so have brought much misery upon them, and therefore they have need also to endeavor to bring them out of it.

Secondly, this is a good ground of all other nurture: for though they bring them up in learning, or to trades, if they bring them not up also in the fear of [ II] God, they leave them to the Curse of God, and by God's just judgment they prove a heart-breaking to their parents: when they should have the greatest comfort in them: whereas, Prov. 23.15. My son, if thy heart be wise I shall rejoice.

Thirdly, God takes notice how parents perform this duty, and accordingly [ III] blesses or curses both them and their children: as we see in the examples of Abraham, Genes. 18.17, 18, 19. and the contrary in Eli, 1 Sam. 2.29.

Fourthly, its a means for continuing and propagating the Gospel, and true [ IV] religion, when having trained up our children in the fear of God, we leave them to serve God when we are gone.

Quest. Wherein especially doth this duty consist, and how may we perform it?

Answ. First, in acquainting them with the grounds of religion by private catechizing [ I] them.

Secondly, by bringing them to the public Assemblies so soon as they are [ II] able to sit there reverently, or fruitfully; This is to teach them in the trade of their way, Prov. 22.6.

Object. But alas, what should we trouble children with such things as these?

[ I] Answ. First, though it may seem fruitless for the present, yet they will remember it when they are old, Prov. 22.6.

[ II] Secondly, by this means thou mayest displace, at least restrain natural folly which is bound up in their hearts, if thou doest no more.

[ III] Thirdly, godly parents have done it, and are commended for it: Hannah brought her son to Eli to be instructed so soon as he was weaned, 1 Sam. 1.24. Solomon was a tender child when his father taught him, Prov. 4.4. Timothy was acquainted with the Scriptures of a child, 2 Tim. 1.5. and the excellent fruits of this timely instruction appeared in them all. Tailor on Titus.

Quest. How must children manifest their reverence to their parents?

Answ. First, by their words, and that divers ways.

[ I] 1. Giving them reverend and honorable titles: Of all which, father and mothe • are fittest.

Object. But this title of Father is so proper to God that we are to call none on earth father? Mat. 23.9.

Answ. This is not simply to be taken of the title itself, but of the mind of him that gives or affects it. If it be given, or affected to obscu • God's fathertherhood, or to make a man a father of himself, without dependence upon God or reference to him, who is properly the father of all, its an impious and sacrilegious title, but otherwise its lawful and warrantable, as appears by these texts, 1 Sam. 24.12. 2 King. 5.13. Judge. 18.19. 2 King. 6.21. 1 Cor. 4.15. 1 Tim. 5.1. Gen. 22.7. and 27.18.

2. They must show their reverence to their parents by using few words in their presence, and those not without just occasion, Gen. 22.7. and 27.12.

3. By meek and humble speeches, 1 Sam. 19.4. and 24.10.

4. By taking a fit opportunity to speak: as when their parents are not seriously busy, or in company, or in passion, 1 Sam. 19.6. Contrary, 1 Sam. 20.30.

5. By giving a present, and pleasing answer when their parents speak to them, as 1 Sam. 3.4, 6, 18. Mat. 21.30.

Quest. How else must they show their reverence to their parents?

[ II] Answ. Secondly, by their carriage towards their parents, which consists in these particulars.

1. If the child know that his parent is coming, he should haste to meet him; So, Gen. 46.29. 1 King. 2.19.

2. Do such childlike obeisance as becomes their age and sex: as uncovering the head, bending the knee, bowing the body, standing up, &c. So, Gen. 41.12. 1 King. 2.19.

3. Their countenance and gesture must be sober, and modest in their parents presence.

4. They must give the place, and upper hand to their parents.

Quest. But what if the child be more wealthy and honorable then the parent?

Answ. No honor is comparable to the dignity of fatherhood: Indeed a child by reason of some honor, and office may in public be forced to take place of a parent, but they must not do it in private.

5. According to the custom of the time, and place they must ask them blessing. So, Gen. 27.19. and 48.1, &c.

Object. These had the spirit of prophesy, whereby they could foreshow what should come to pass afterward, which made their children come to them?

Answ. First, their blessings were more then predictions: for they were also assurances that God would perform those blessings to their children: For they [ I] were both Prophets, and Fathers: As Prophets they foretold things: as Fathers the obtained the blessings pronounced, and an assurance thereof to their children, and that by faith and prayer.

Secondly, though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing, yet the faithful prayer of parents is [ II] a special and ordinary means to obtain the blessing on their children; God's promise extending to the faithful, and their seed, Gen. 17.7. Acts 2.39. Prov. 15.8.

Object. If parents be wicked their prayers are an abomination, what blessing then can children look for from wicked parents?

Answ. Though God hear not wicked parents in love and goodness to themselves; yet for the good of their children he doth and will hear them, and that the rather to maintain a reverend respect of parents in the hearts of their children: For asking a blessing is an acknowledgement of superiority, and authority, according to that of the Apostle, Heb. 7.7. the less is blessed of the greater. And as for the gesture of kneeling its answerable to the gesture used by Jos • ph, Gen. 48.12. who bowed himself with his face to the earth.

Object. But kneeling is a gesture proper to God's worship.

Answ. It is not so proper, but it may be used in civil cases, else Christ would have reproved the young man for kneeling before him, as well as for calling him Good ; for he conceived Christ to be but a mere man, and the worship he did was but civil. Its not simply the gesture, but the occasion of it, the mind of him that performs it, and the ends which he performs it for, that makes it either Divine, or Civil. Cornelius fell down before Peter, and was blamed, because his manner of worshipping was Divine: the Jailor fell down before Paul and Silas, and was not blamed, because his manner of worshipping was merely civil. Some disallow not children's asking their parents blessing, but think it meet only for children whilst young, not considering of what years, and state Joseph was when he performed it. Others think it not unlawful, but carelessly neglect it, little considering the benefit of a parents blessing: Esau shall rise up in judgment against them, Gen. 27.34. Heb. 12.17.

Quest. What is another duty of children to their parents?

Answ. Obedience, which is the surest note of the honor a child gives to his parent: Hence, Eph. 6.1. Col. 3.20. without which, external reverence is a mere mockage; as, Mat. 11.21. Obedience is a duty so proper, that the Apostle applies it to Christ as a proper attribute, 1 Pet. 1.14. As obedient children, &c. See Christ's example, Luk. 2.51. Solomon calls the neglect of it, a despising of a parent, Prov. 23.22.

Quest. Wherein consists this obedience?

Answ. First, in forbearing to do things without their parents consent, which is a duty they are most bound to whilst they are under their parents government, [ I] during which time, parents consent is not only meet but necessary, Numb. 30.17. and that for these reasons.

1. Children are as the goods of their parents, wholly in their power to be ordered, and disposed by them. Hence Satan having all that Job had put into his hands, took liberty over his children as well as his goods and cattle, Job 1.12, 19.

2. Children, whilst under their government, even the eldest that are heirs, differ nothing from servants, Gal. 4.1.

3. By God's Law, parents had power to sell their children, Exod. 21.7.

4. Parents had power to disannul such things as children had done, Num. 30.4.

Now this subjection of theirs consisteth principally in five things.

Quest. What is the first?

Answ. First, they must have their parents consent in making choice of their [ I] calling: Jacob was sent by his parents to Laban, Gen. 28.2. David was appointed by his father to keep sheep, 1 Sam. 16.11, 19. when Saul would have David to wait on him, he sent to J • sse, 1 Sam. 17.17. so Jerem. 35.7. Jonadabs sons were rewarded fo • their obedience in this kind.

[ II] Secondly, In their marriages: For,

1. God himself hath given us a pattern, by bringing the woman to the man, Gen. 22.2. showing that he who gave a being to the woman, had a right to dispose of her in marriage, which right now parents have in God's room.

2. We have God's express rule for it, Deut. 7.3. 1 Cor. 7.36, 37. The parent had also power in giving, or not giving her that was deflowered, Exod. 22.17.

2. We have the examples of God's Saints for it; as of Isaac, Gen. 24.67. Jacob, Gen. 28.2. He also asked his daughter of Laban, Gen. 29.18, &c. Sampson, Judges 14.2.

4. We have the judgment of the ancient fathers, who constantly taught this Doctrine.

5. The very heathen acknowledged the equity hereof, Gen. 34.3, &c. and 21.21. Yea, and all Laws confirm it.

Quest. Why must parents consent be had in marrying their children?

[ I] Answ. First, because by marriage they are put from their parents, G • n. 2.24. therefore its but equal that it should be with their consent.

[ II] Secondly, the parents power by marrying the child is put over to the husband, or wife: and shall this power be taken away without their consent?

[ III] Thirdly, children for the most part are rash and heady, and would undo themselves, whereas parents love their children, and have more experience, and discretion in choosing for them.

Q. But what if their parents urge their children to marry such as they cannot love?

Answ. If they have no just exceptions against the party, they must labor to the uttermost to bring their affections to the bent of their parents will: but if notwithstanding all the means they can use, they cannot get affections, they may in a reverend manner entreat their parents not to press them to it.

Quest. What if parents be negligent in due time to provide their children fit matches, may not they provide for themselves?

Answ. In such a case a child, knowing where a fit match may be had, may make it known to his parents, as Sampson did, Judge. 14.2. craving his consent and help therein: and if his parent will not hear, he may use the meditation of friends, and if the parent be still willful, he may have recourse to the Magistrate, who is in God's stead, and the father of his country, and what the Magistrate doth, its as good a warrant as if the parent did it.

The like may be done, if the Parent be an Idolater, Atheist, or Heretic, and will not yield that his child shall marry to any but such as are of his own profession, or disposition.

Object. Though Jacob married one wife by his parents consent, yet not the other ?

Answ. Jacob had a general consent from his parents to take a wife of the daughters of Laban, therefore if it had been lawful for him to have two wives, he had not done it without their consent.

Object. Servants may marry without their Masters consent, why not children without their parents?

[ I] A. 1. Its not lawful for servants so to do, while the date of their covenant lasteth.

Secondly, Parents have greater power over their children, then Masters over [ II] their servants: the latter being only by mutual covenant, and the servants voluntary subjection: but the former is by the bond of nature.

Object. Children marry for themselves, not for their parents, why then should their consent be so stood on?

[ I] Ans. First, though they marry not for their parents, yet from their parents, being by marriage freed from their power.

Secondly, children are not their own, but are the inheritance of the Lord, [ II] Psal. 127.3 and God hath given them to their parents as an inheritance, therefore a child may no more alienate himself from his parents, then other of his goods.

Thirdly, children may not alienate any of their Parents goods without their [ III] consent, Gen. 31.36. Gal. 4.1. and that

1. Because parents may hereby know what they have, and what they have not, and acco • dingly order their expenses, which they could not do if children might purloin, and take of their goods at their pleasure.

2. Its a means to restrain the lavish humor of children, that so their parents may be the better enabled to lay up for them, 2 Cor. 12.14.

Fourthly, Children must be ordered by their parents for their apparel. Israel [ IV] made Joseph a coat, Gen. 37.3.

Fifthly, children must forbear to bind themselves to do anything against their [ V] parents consent, they may not make a vow without their consent, Numb. 30.4.

Quest. Wherein consists the active obedience of children to their parents?

Answ. In yielding themselves pliable to their parents will, and that especially in four things.

First, In being ready to their uttermost ability to perform all their lawful commands, [ I] Eph. 6.1. as for example.

1. They must come at their call, Gen. 49.1. 1 Sam, 3.5, &c. and 16.12.

2. They must go on their errands, though far, and troublesome, Gen. 28.5. and 37.14. and 42.2, 3. 1 Sam. 17.17, 20.

3. They must attend upon their parents when commanded, Gen▪ 22.6.

4. They must faithfully perform what business is enjoined them, Gen. 50.5. Jer. 35.8. 1 Sam. 17.20, 34.

Secondly, in obeying the wholesome instructions which their parents give them, [ II] Prov. 1.8, 9. and 4.1, 3. Exod. 18.24. For,

1. Parents are commanded to instruct them.

2. Great wisdom may be attained hereby, Prov. 13.1. and 1.9. and 4.9.

3. Much joy is brought to parents by it, Prov. 10.1. and 27.11. contrary, Gen. 26.35. 1 Sam. 2.25. Gen. 19.14.

Thirdly, in submitting to their parents reproofs; and amending what is justly [ III] reproved, Gen. 37.10. 1 Sam. 20.30, &c.

Quest. What if the parent mistake in the matter reproved, may not the child make answer?

Answ. Yea, but he must do it mildly, reverently, and seasonably.

Object. Christ took up his mother roundly, for reproving him unjustly? Luke 2.49.

Answ. Christ, as God-man, was greater then his mother, and so with authority blamed her for her unjust reproof: This she knew, and therefore was silent.

Fourthly in submitting to their Parents correction, and amending what they [ IV] ate justly corrected for, Heb. 12.9. Prov. 29.17.

Quest. What is the extent of children's obedience to their Parents?

Answ. In all things, Col. 3.20. to wit, in the Lord, Eph. 6.1. For which end,

1. They must labor to bring their judgment and will to the bent of their parents, to think that meet for them to do, which their parents would have them do, Gen. 22.6, 7.

2. Though in their judgments they cannot think it fittest, yet if pressed to it, they must submit, Gen. 276. &c.

Quest. May not a child yielding better reason then his parent, refuse to do what be judges unmeet, at l • st till he be better informed?

Answ. He may render his reason with reverence, and humility, and desire his parents not to urge it upon him, Gen. 43.3, 11. yet in indifferent things, if parents will not be satisfied, but will be obeyed, children must yield. For,

1. In such things the command of a Parent is a warrant for the child, so that a parent may sin in commanding that, wherein a child may obey without sin.

2. Children hereby manifest their high esteem of their parents, how willing they are to please them.

3. Its a great means to preserve peace, and love betwixt parents and children.

Quest. What is further required from children to their parents?

Answ. To repay, and recompense what they can, their parents care, cost, and kindness towa • ds them, and that in the way of thankfulness, 1 Tim. 5.4.

Quest. What rule is to be observed herein?

Answ. Children must relieve their parents according to their necessity which may be through, 1. Natural infirmities: Or, 2. Casual extremities: Concerning the first, the rule is

1. Children must bear with their parents infirmities, not the less reverendly esteeming their place, or person; nor performing the less duty to them by reason of the same, remembering that themselves in their younger and weaker years were subject to many infirmities: as, Gen. 27, 12. It was a great infirmity in Isa • c to prefer profane Esau before godly Jacob, especially against an express Word of God: yet Jacob reverenced him not the less, Gen. 28.5. So Gen. 37.10. 1 Sam. 31.2. Luke 2.51. contrary, Prov. 30.17.

2. Children must cover their parents infirmities, both by passing them by, and concealing them from others as much as they can. For, 1 Pet. 4.8. Love covers a multitude of sins. So, Gen. 9.23. Contrary, Gen. 9.22. 2 Sam. 15.3. Concerning the second, the rules are

1. Children must bear with their parents, and not the less reverently esteem them, nor perform the less duty, because of them, being crosses which by God's providence are laid upon man, whether upon his body, as blindness, lameness, sickness, &c. or on his person, as captivity, banishment, imprisonment, &c. or on his estate, as poverty, want, &c. So Gen. 27.1. Ruth 1.26, 21. Hence, Lev. 19.14.

2. Children must afford relief and succor to their parents as they need the same. So, Gen. 48.1. and 37.35. and 42.8. and 47.12. Ruth 2.18. 1 Sam. 22.3, 4. John 19.27. 1 Tim. 5.4. Contrary, Mark 7.11, 13. whereunto are such as first deny relief to their parents, 1 John 3.12. Secondly, that bring their parents into extremity by their lavish spending, or drawing them to be their Sureties; or bringing them into danger by their mischievous practices, Gen. 37.34. Thirdly, that strike their parents, Exod. 21.15. Fourthly, that murder them, 1 Tim. 1.9.

3. Children must bear with the inward infirmities of their parents, as weakness of judgment, slipperiness of memory, violence of passion, &c.

4. With their outward infirmities which arise from instant temptation: Such were those, Gen. 9.21. and 19.33. 2 Sam. 11.4. and 18.33. Gen. 12.13. and 26.7. and 37.34, 35.

Quest. What duties do children owe to their parents after death?

[ I] Answ. First, to inter their bodies with such decency, and honor as may be answerable to the place, and reputation wherein they lived, Gen. 25.9. and 35.29. and 50.7. For,

1. Its a testimony of their great love, and respect to them.

2. Its a blessing promised by God to his Saints, 1 Kings 14.13. 2 Kings 22.20. the contrary is threatened as a curse, Jer. 22.19. 1 Kings 21.23, 24. Psalm 79.3.

3. Its a great deformity for a corps to lie above ground, therefore children who are most bound to cover their parents deformity, are in this respect bound to bury them.

Secondly, children must have respect to the credit of their deceased parents, [ II] and that especially in three things.

1. In paying their just debts so far as they can, when their goods, or lands come to their hands, Psal. 37.21.

2. In suppressing evil reports of their parents as much as they can. For, Matth. 7.2.

3. In imitating their parents good example. So, 1 Kings 3.3. 2 King. 22.2. 1 Kings 15.11.

Quest. After what manner must children perform all these duties to their Parents?

Answ. First, for conscience-sake, Rom. 13.5▪ 〈◊〉 . 3.20. 1 Pet. 2.13. [ I]

Secondly, in sincerity, Col. 3.23. [ II]

Thirdly, cheerfully, and with a ready mind, 2 Cor. 9.7. [ III]

Fourthly, Reverendly, as to them that bear the image of God. [ IV]

Fifthly, so, as yet not to sin against God: It must be in the fear of God. [ V]

Sixthly, Constantly, or else they loose their reward. [ VI]

Quest. Must equal respect be shown to both parents?

Answ. Yea, the Law mentions both father and mother. So, Gen. 28.7. and Solomon.

1. Because both parents under God are alike means of their children's being.

2. The care, and pains of both is very great.

Object. The wife is subject to the husband: therefore ought a child to prefer his father before his mother?

Answ. Though there be a difference betwixt them in relation of one to another, yet in relation to their children, they are both as one, and have alike authority over them.

Quest. What if one commands what the other forbids?

Answ. The thing commanded, or forbidden must be observed: If it be about a thing simply good or evil, then the parent that would have what is good to be done, and what is evil to be forborne, must be obeyed, though it be the mother; but if it be a thing indifferent: then the father is to be obeyed; yet no contempt must be showed to the mother therein.

Quest. Whether do children owe subjection to step-fathers, and mothers, and to fathers and mothers in Law?

Answ. Yea, as to those that are in the place of natural parents: So did Moses, Exod. 18.7. and Ruth, chap. 1.16, 17. and 2.22. and Christ, Luke 2.51. and that,

1. Because the marriage bond makes them one flesh with our natural parents.

2. The Law makes it incest for a man to lie with his stepmother, Lev. 18.8, 17. therefore they are in the room of natural parents, and so to be honored.

3. Its a great honor which a child doth to his natural father, or mother to respect such as they have made one flesh with themselves.

Object. Nature cannot so well brook a step-parent, as a natural parent?

Answ. First, if not so well, yet we must not depise them. [ I]

Secondly, conscience, and religion should alter corrupt nature. [ II]

Object. Step-parents seldom care for their husbands, or wives former children?

Answ. First, God teaches not only to be subject to the good, and gentle, but [ I] also to the froward, 1 Pet. 2.18. and not to be overcome of evil, but to overcome evil with good, Rom. 12.21.

Secondly, the Scriptures reckons such as rise up against their parents in Law amongst [ II] such as rise up against their natural parents, Mic. 7.6.

Quest. Must children be subject to Guardians and Tutors.

Answ. Yea, for the Apostle faith that they are under them, Gal. • 4.2. So Esther, ch. 2.20. and Elisha, 2 King. 2.15, &c. and 6.1.

Quest. What arguments may move Children to obey their parents?

[ I] Answ. First, they are commanded to obey them in the Lord, i. e. because parents are to the children in the Lord's stead, Liberis suis pater est vice Dei. Greg. Nazian. they bear God's image, and children in obeying them, obey God.

[ II] Secondly; it is right, Col. 6.1. which implies three things.

• 1. Its agreeable to all Laws of God, Nature, Nations.
• 2. The place of parents requires so much: For right requires that everyone should have his due.
• 3. Parents deserve so much, so that its done by way of recompense.

[ III] Thirdly, its well pleasing to the Lord, Col. 3.20. and he will reward it, Gen. 31.7, &c. 42. contrary, 1 Sam. 2.34. 2 Sam. 18.9. 1 King. 2.25.

[ IV] Fourthly, its God's charge to them: Honor thy father, and thy mother. Its a perpetual and general Law.

Quest. What if children be grown to years, and not under their parents government?

Answ. This may cause some difference: yet so long as a child hath a parent, he owes honor to him: as we see in Joseph, though married, and a great man, Gen. 47.12. and 48.12. and 50.5. and in Solomon, 1 King. 2.19.

[ V] Fifthly, because of God's promise made to such obedient children, that thy days may be long in the land, &c.

Dr. Gouge. Household duties.

Quest. Whether are many children a blessing?

Answ. Yea, so saith David, Psal. 127.5. and 128.3, 6. Hence, Ruth 4.11.

Quest. Whether may parents make void a contract secretly made by their children, without, or against their consent?

Answ. The Scriptures gives them authority, either to ratify such contracts, or to make them void, Numb. 30.6. the father may make void a vow of his child in matters pertaining to God's worship, much more a matrimonial promise. If a young man defloure a maid, in equity he is to be compelled to marry her, Deut. 22.28. yet by God's Law it may not be without the fathers consent, Exod. 22.17.

Quest. Whether is a marriage made without, or against the parents consent valid, or no?

Answ. It may be valid in the courts of men according to human laws, and therefore the issue of such is free from bastardy: yet its not a divine, or spiritual conjunction, or marriage, being flatly against God's precept, Deut. 7.3. Exod. 34.16. 1 Cor. 7.38.

Mr. Perk. upon Gal.

Quest. What rules are parents to observe in giving names to their children?

[ I] Answ. First, they should give them such names as may put them in mind of some good duty. Paul could never hear, or remember his new name, but he was thereby put in mind of his new office, and duty which he was to perform amongst the Gentiles.

[ II] Secondly, as much as may be these names must be given in the natural language: Thus the Hebrews gave fit names in Hebrew : The Greeks in Greek, as Timothy, &c. Act. 26.1. the Latins in Latin, as Tertius, Quartus, Rom. 16.22, 23.

[ III] Thirdly, we must neither be too curious, nor too careless in giving names to our children.

Quest. Who are too curious?

Answ. Such as give them names above the nature of men: Some drawing too near the Deity itself; as Immanuel ; and the Jesuits. Some of Angels, as Gabriel, Michael, &c. Some of virtues, as Grace, Faith, Mercy, Patience, &c.

Quest. Who are too careless?

Answ. Such as name their children with Heathenish names: as Hector, Achilles, Hannibal, Julius Caesar, &c. as if they would have them prove like them. Sometimes they give them names of things far below the nature of men, as of beasts, trees, flowers, &c.

Dr. Tailor on Tit.

Quest. Why must there be such care in naming our children?

Answ. Because such whose names were appointed by God, as Gen. 17.19. Mat. 1.21. Luke 1.13. and such as were given by holy men and women that were guided by God's Spirit, were holy, sober, and fit names. As

1. Names which had some good signification: as Samuel, heard of God: John, the grace of God: Jonathan, the gift of God: Simeon, obedient, &c.

2. Names which have in times before us been given to persons of good note, whose life is worthy our imitation: as Isaac, David, Peter, Mary, Elizabeth, &c. that the names may move them to imitate those worthies.

3. Names of our own Ancestors, and Predecessors, to preserve a memory of the family, which appears to have been an ancient practice amongst God's people, Luke 1.59, & • .

4. Usual Names of the country, which custom hath made familiar: as Henry, Edward, Robert, William, &c.

Quest. At what time is it fittest to give names to our children?

Answ. At the time of their baptism. Under the Law, children were named at their circumcision, Luk. 1.59. and 2.21. and so under the Gospel it hath in all ages been used: and that

1. That their names may be a testimony that they have been baptized.

2. That so oft as they hear their names, they may be put in mind of their baptism.

3. That they may know how that by name they are given to Christ to be his soldiers, and therefore they ought not to start from him.

4. That they may also be assured that being baptized with water, and the spirit, they are registered by name in heaven.

Dr. Gouge Housh. Duties.

Quest. Whether, and how far are children that are married, or called to public offices in Church, or State, bound to obey their parents?

An. Children's obedience to Parents ought to be perpetual, so long as they live: Implied in that Precept: Honor thy father, and thy mother, that thy days may be long, &c. But yet not always in the same manner and degree. For whilst children live in their fathers house, and under his power, they ought to obey, and asist in taking care of household affairs, and in other businesses as they are commanded by them, Mat. 21.28, &c. But such as are married, or called to public offices, though they must reverence, and be helpful to them, yet are they not bound to desert their callings, Luke 9.62. or to return to take care of their family business as they did before.

Dr. Davenant on Col.

Quest. What general rules are to be observed by children in obeying their Parents?

Answ. First, they must obey, not in some things, and at sometimes, but always, [ I] through the whole course of their lives, Eph. 6.2.

Secondly, they must perform this obedience. [ II]

1. With reverence internal, and external: internally they must have an high esteem of them, a tender respect to, and show honor, and observance of them: Externally they must show it by all reverend behavior, as by rising up before them, giving them the honor to speak first, &c.

2. With readiness to hear and receive their instructions, Prov. 1.8.

[ III] Thirdly, they must endeavor to fulfil their desires by their labors, or otherwise.

[ IV] Fourthly, they must submit to their rebukes, Prov. 13.1. To their restraints about diet, apparel, recreations, &c. To their corrections, Heb. 12.9.

[ V] Fifthly, they must pray for them: For if they must do it for all, much more for them, 1 Tim. 2.1.

[ VI] Sixthly, they must show meekness of love three ways.

• 1. By obeying without enquiring, murmuring or contending.
• 2. By bearing with their infirmities, whether of body or mind: yea, though aged, diseased, crabbed.
• 3. By obeying without respect of profit; the contrary is base, and mercenary.

[ VII] Seventhly, they must show thankfulness, and gratitude, by recompensing their parents kindness, and relieving them in their wants, if they fall into want, 1 Tim. 5.4.

Mr. Byfield on Col.

CHAP. XXIX. Questions, and Cases of Conscience about Christ.

Quest. W Hat are we to conceive of the Incarnation of Christ?

Answ. That it is a notable wonder, and great, beyond all comparison: that the Son of God should be made of a woman, Gal. 4.4. Even of that woman that was made by himself, John 1.3. Col. 1.16. that her womb and the Heavens now should contain him, Acts 3.11. whom the Heaven of Heavens cannot contain, 1 Kings 8.27. that he who had both father and mother, whose pedigree is recorded, even up to Adam, who in the fullness of time was brought forth in Bethlehem, and when he had finished his course, was cut off at Jerusalem, should yet be in truth, that which his shadow Melchizedek was, only in the conceit of the men of his time, without father, without mother without pedigree, having neither beginning of days, nor end of life, Heb. 7.3. with Isa. 53.8. and Mich. 5.2. that his Father should be greater then he: John 14.28. and yet he his Fathers equal, John 5.18. Phil. 2.6. that he is before Abraham was, John 8.48. and yet Abraham's birth preceded his near two thousand years, that he who was David's son, should yet be David's Lord, Mat. 22.42. &c. this is a wonder of wonders.

Quest. How may this kno • be untied?

Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and human nature in the unity of the person of our Redeemer; For by reason of the strictness of this personal union, whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whithersoever of the Natures it be denominated: For the clearing whereof, remember that in him dwelleth all the fullness of the Godhead bodily, Col. 2.9. i. e. by such a personal and real union, as doth inseparately and everlastingly conjoin that infinite Godhead, with his finite manhood in the unity of the self-same individual person.

Quest. How may we understand this?

Answ. Remember that he in whom that fullness dwells, is the person: and that fullness that so dwelleth in him, is the Nature. Now there dwelleth in him not only the fullness of the Godhead, but the fullness of the Manhood also: so that there are two distinct Natures in him: and two so distinct, that they do not make one compounded nature, but still remain uncompounded, and unconfounded together: But he in whom the fullness of the manhood dwells, is not one: and he in whom the fullness of the Godhead, another: but he in whom the fullness of both those natures dwelleth, is one and the same Immanuel, and consequently he is but one person.

Quest. What is further to be considered about this?

Answ. That the Divine nature did not assume an human person, but the Divine Person did assume an human nature: and that of the three Divine Persons, it was neither the first, nor the second, that did assume this human nature; but it was the middle Person, who was to be the middle one, that must undertake this Mediation betwixt God and us: which was otherwise also most requisite, as well for the better preservation of the integrity of the blessed Trinity in the Godhead, as for the higher advancement of mankind by means of that relation which the second Person, the Mediator, did bear unto his Father. For if the fullness of the Godhead should thus have dwelt in any human Person, there should then a fourth Person have been necessarily added to the Godhead: and if any of the three Persons, besides the second, had been borne of a woman, there should have been two Sons in the Trinity, whereas now the Son of God, and the Son of the blessed Virgin, being but one Person. is consequently but one Son, and so there is no alteration at all made in the relations of the Persons of the Trinity.

Again, in respect of us, God sent his own Son made of a woman, that we might receive the Adoption of sons, Gal. 4.4, 5, 7. and if a son, then an heir of God through Christ : intimating thereby, that what relation Christ hath to God by nature, we, being found in him, have the same by grace, John 1.14. and 3.16. with John 1.12. For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren, Rom. 8.29. yet in him, and for him, the rest likewise by the grace of Adoption, are all of them accounted as first-borne, Exod. 4.22, 23. Heb. 12.23. Rom. 8.17.

Quest. What is the Nature assumed by the Son of God?

Answ. The seed of Abraham, Heb. 2.16. the seed of David, Rom. 1.3. the seed of the woman, Gen. 3.15. the Word, the second Person of the Trinity being made flesh, 1 John 5.7. Neither did he take the substance of our nature only, but also all the properties and the qualities thereof: yea, he subjected himself in the days of his flesh to the same weakness which we find in our frail nature, and was compassed with the like infirmities, being in all things made like unto his brethren, Acts 14.15. Heb. 5.7. 2 Cor. 13.4. Heb. 2.17, 18. and 4.15. yet as he took upon him not an human person, but an human nature; so it was not requisite that he should take upon him any personal infirmities, as madness, blindness, lameness, and particular diseases, which are incident to some only; but those alone which do accompany the whole nature of mankind, as hunger, thirst, weariness, grief, pain, and mortality.

Quest. What is further considerable about Christ?

Answ. That as he had no Mother in regard of one of his natures, so he was to have no Father in regard of the other: but must be borne of a pure Virgin, without the help of man, Jer. 31.22. and this was requisite, as for other respects, so for the exemption of the assumed nature, from the imputation and pollution of Adams sin: For sin having by that one man entered into the world, every father becomes an Adam to his children, conveying the corruption of his nature to all whom he begets, Rom. 5.12. but he being made of man, but not by man, and so becoming the immediate fruit of the womb, and not of the loins, must necessarily be acknowledged that holy thing, Luke 1.35. the Virgin was but the passive and material principle, of which that precious flesh was made, and the Holy Ghost the Agent and Efficient: yet cannot the man Christ Jesus be thereby made the son of his own Spirit, because fathers beget their children out of their own substance, but the Holy Ghost did not so, but framed the flesh of him from whom himself proceeded, out of the creature of them both, the handmaid of the Lord, Luke 1.38, 48. whom from thence all generations shall call blessed. That blessed womb of hers was the Bride-chamber, wherein the Holy Ghost did knit that indissoluble knot betwixt our human nature and his Deity, the Son of God assuming into the unity of his Person, that which before he was not, and yet without change, (for so must God still be) remaining that which he was, whereby it came to pass, that this holy thing which was borne of her, was in truth called the Son of God, Luke 1.35. which wonderful connection of two so infinitely differing natures in the unity of one person, how it was there effected is above our shallow capacities, yea, the Angels stoop, and desire to look into it, 1 Pet. 1.12. This we may safely say, that as the distinction of the persons in the Holy Trinity, hinders not the unity of the nature of the Godhead, though every person holds entirely his own incommunicable property, so neither doth the distinction of the two Natures in Christ any ways cross the unity of his person, although each nature remaineth entire in itself, and retaineth the properties agreeing thereto, without any conversion, composition, commixtion, or confusion.

Quest. What is further considerable about Christ?

Answ. That as there is one God, so there is one Mediator between God and man, even the man Christ Jesus, &c. 1 Tim. 2.5, 6. and in discharge of this his Office, he being the only fit Umpire to take up the controversy between God and man, he was to lay his hand as well upon God, the party so highly offended, as upon man, the party so basely offending. In things concerning God the Priesthood of our Mediator is exercised, Heb. 5.1. and 2.17.

Quest. What are the parts of his Priestly Office?

Answ. Satisfaction, and Intercession: the former whereof gives contentment to God's Justice: the latter soliciteth his mercy, for the application of this benefit to God's children in particular; whereby it comes to pass that God, in showing mercy upon whom he will show mercy, is yet for his Justice no loser, Rom. 3.26. By virtue of his Intercession he appears in the Presence of God for us, and maketh request for us, Heb. 9.24. and 7.25. Rom. 8.34. Heb. 4.14, 15. and he must be such a suitor as taketh our case to heart. Hence, Heb. 2.17. he must be made like his brethren, &c. In which respect, as it was needful he should partake with our flesh and blood, that he might be tenderly affected to his brethren: So likewise for the obtaining of so great a suit, it behooved that he should be most dear to God his Father, and have so great an interest in him, as he might always be sure to be heard in his request, John 11.42. and therefore he must be his beloved son, Matth. 3.17. so then it was fit our intetcessor should be man like ourselves, that we may come boldly to him, Heb. 4.16. It was fit also he should be God, that he might go boldly to the Father without any way disparaging of him, as being his fellow and equal, Zach. 13.7. Phil. 2.7.

Quest. Why must Christ be a propitiation for our sins?

Answ. Such was God's love to Justice, and hatred to sin, that he would not have his justice swallowed up with mercy, nor sin pardoned without making a fit reparation: therefore our Mediator must not look to procure for us a simple pardon without more ado, but must be a propitiation for our sins, and redeem us by his fine, and ransom, and so not only be the master of our requests, to entreat the Lord for us: but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety, Rom. 3.25. 1 John 2.2. and 4.10. Mat. 20.28. 1 Tim. 2.6. Job 33.24. 1 Joh. 2.1. Heb. 7.22. unto all the debt wherewith we any way stood chargeable.

Quest. What satisfaction did Christ our Surety bind himself to perform in our behalf?

Answ. It was of a double debt, the principal, and the accessory.

Quest. What was the principal d • bt?

Answ. Obedience to God's most holy Law, which man was bound to pay as a perpetual tribute to his Creator, though he had never sinned; but being now by his own default become bankrupt, he is not able to discharge in the least measure; his Surety therefore being to satisfy in his stead, none will be found fit to undertake such a payment, but he who is both God and man.

Quest. Why must he be man?

[ I] Answ. First, because man was the party that by the Articles of the first Covenant, was tied to this obedience, and it was requisite that as by the disobedience of one man, many were made sinners, so by the obedience of one man, should many be made righteous, Rom. 5.19.

[ II] Secondly, if our Mediator were only God, he could have performed no obedience (the God-head being free from all manner of subjection.)

Quest. Why must he be God?

Answ. Because, if he were a bare man, though he had been as perfect as Adam in his integrity, or the Angels themselves: yet being left unto himself amidst all the temptations of Satan, and this wicked world, he should have been sub • ect to fall as they were; or had he held out, as the elect Angels did, it must have been ascribed to the grace, and favor of another, whereas the giving of strict satisfaction to God's justice was the thing required: but now being God as well as man, he by his own eternal spirit preserved himself without spot, presenting a far more satisfactory obedience unto God, then Adam could possibly have performed in his integrity.

Quest. How may that appear?

[ I] Answ. Besides the infinite difference that was betwixt both their persons, which makes the actions of the one beyond all comparison to exceed the worth and value of the other, we know that Adam was not able to make himself holy, but what holiness he had, he received it from him that created him after his own image, so that whatsoever obedience Adam had performed, God should have eaten but of the fruit of the vineyard which himself had planted, 1 Cor. 9.7. and of his own would all that have been which could be given to him, 1 Chron. 29.14, 16. But Christ did himself sanctify that human nature which he assumed, John 17.19. and so out of his own peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfaction of our debt, he was pleased to tender to his Father.

[ II] Secondly, if Adam had done all things that were commanded him, he must for all that have said, I am an unprofitable servant, I have not done that which was my duty to do, Luke 17.10. whereas in the voluntary obedience which Christ subjected himself to, the case stood far otherwise. Indeed if we respect him in his human nature, his Father is greater then he, John 14.28. and he is his Fathers servant, Isa. 53.11. Mark 12.18. yet in that he most truly said, that God was his Father, John 5.18. the Jews did rightly infer from thence that thereby he made himself equal with God, and the Lord hath proclaimed him to be the man that is his fellow, Zach. 13.7. Being therefore such a man, and so highly borne, by the privilege of his birth-right, he might have claimed an exemption from the ordinary service which all other men are tied to; and by being the Kings son, he might have freed himself from the payment of that tribute which was to be exacted of strangers, Matth. 17.25, 26. when the Father brought this his first begotten into the world, he said, Let all the Angels of God worship him, Heb. 1.6. and at that very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred person, that nature so assumed, was worthy to be crowned with all glory and honor, and he in that nature might then have set himself down at the right hand of the throne of God, Heb. 12.2. tied to no other subjection then now he is, or hereafter shall be, when he shall have delivered up the Kingdom to God the Father: For then also in regard of his assumed Nature, he shall be subject unto him that hath put all things under him, 1 Cor. 15.27. But he looking on the the things of others, Phil. 2.4, 5, 7, 8. he chose rather to come by a tedious way, and wearisome journey to it, not challenging the privilege of a Son, but taking upon him the form of a mean servant: not serving as an honorable Commander in the Lord's Host, but as a common Soldier, making himself of no reputation, and emptying himself of his high dignity, he humbled himself, and became obedient unto death, Phil. 2.7. being content all his life long to be made under the Law, Gal. 4.4. Yea, so far that as he was sent in the likensse of sinful flesh, Rom. 8.3. so he disdained not to subject himself unto that Law which properly did concern sinful flesh, and therefore though Circumcision was by right applicable only to such as were dead in their sins, and the uncircumcision of their flesh, Col. 2.11, 13. yet he in whom there was no sin to be put off, notwithstanding submitted himself there unto: not only to testify his communion with the Fathers of the Old Testament: but also hereby to tender to his Father a bond signed with his own blood, whereby he made himself in our behalf a debtor to the whole Law, Gal. 5.3. Baptism also pertained properly to such as were defiled, and had need to have their sins washed away, Act. 22.16. hence Matth. 3.6. Mar. 1.5. when many came to John the Baptist, Christ also came amongst the rest: but the Baptist considering that he had need to be baptized of Christ, and not Christ by him, as altogether unfitting for that imaculate Lamb of God: Yet did he, as our Mediator, submit himself to that Ordinance of God also: not only to testify his communion with the Christians of the New Testament: but especially, because it became him thus to fulfill all righteousness, Matt. 3.15. and so having fulfilled all righteousness which the meanest man was tied to, in the days of his pilgrimage (which he needed not to have done, if he had respected himself only) the works which he performed were truly superogatory, which might be put upon the account of them whose debt he undertook to discharge, and being performed by the person of the Son of God, must in that respect, not only be equivalent, but infinitely overvalue the obedience of Adam, and all his posterity, though they had continued in their integrity, and remained instantly serving God day and night till this hour: And thus for our main and principal debt of our obedience, our Mediator hath given satisfaction to the justice of his Father with good measure, pressed down, &c. Luk. 6.38.

Quest. What other debt were we liable to, which Christ must discharge?

Answ. Besides obedience, sin is also a debt, Matt. 6.12. and sinners debtors, Luke 13.4. Matt. 13.16. in regard of the penalty due for the default: and as the payment of the debt which comes nomine panae, dischargeth not the Tenant from paying his yearly rent afterwards, which of itself Would have been due, though no fault had been committed: so the due payment of the yearly rent after the fault had been committed, is no sufficient satisfaction for the penalty already incurred: therefore our surety, who stands chargeable with all our debts, as he maketh payment of the one by his active, so he must make amends for the other by his passive obedience. He must first suffer, and then enter into his glory, Luke 24. • 6. For Heb. 2.10. it became him, for whom are all things, &c. in bringing many sons to glory, to make the Captain of their salvation perfect, i. e. a perfect accomplisher of the work he had undertaken, through sufferings.

Now the Godhead is of that infinite perfection, that its not subject to any passion: and therefore if Christ had been only God, he could not have paid this debt, which consisted of suffering and dying: Besides, God's Justice must be satisfied in that nature that had sinned, and the same nature must suffer punishment, that had committed the offense, Heb. 2.14, 15. therefore Christ became man that he might suffer, Phil. 2.8. Heb. 10.5, 7, 9, 10.

Quest. Why must our Savior be more then man?

Answ. Because if he had not been God too, he could never have gone through with such a work. For if a man had been as righteous as Adam, and willing to suffer for the offense of others, possibly his sufferings might have satisfied for one: But here innumerable multitudes were to be redeemed to God, Rev. 5.9. & 7.9. Neither could man, or Angel have held out, if a punishment equivalent to the endless sufferings of all the sinners in the World had at once been laid upon him. It shaked the powers of Christ himself, on whom the Spirit did rest, Isa. 11.2. It amazed him, Mar. 1.33. made him send up strong cries, Heb. 5.7. and prayers, Mar. 14.35, 36.

The blood whereby the Church is purchased must be God's blood, Acts 20.28. the Lord of glory must be crucified, 1 Cor. 2.8. the Prince and Author of life killed, Acts 3.15. the man who is God's own fellow must be thus smitten, Zach. 13.7. with Matt. 26.31. Again, if the life of any singular man might have been equivalent to the lives of all mankind: yet the laying down of that life would not have been sufficient, unless that he that had power to lay it down, had power also to take it up again, hence Paul concludes, 1 Cor. 15.17. If Christ be not risen, our faith is in vain, you are yet in your sins. Hence also, Rom. 4.25. Had Christ broken prison, and made an escape, the payment of the debt, which as our surety he had taken upon him, being not satisfied, Heaven would not have held him, more then Paradise did Adam after he had fallen into God's debt, and danger: But raising himself from the dead, presenting himself in Heaven before him, to whom the debt was owing, and maintaining his standing there, he thereby hath given good proof that he is now a freeman, and hath fully discharged that debt of ours for which he stood committed: and this is that evidence, which we have to show, of that righteousness whereby we stand justified in God's sight, according to that of the Apostle, Rom. 8.33, 34. hence Joh. 10.17, 11. and 2.19, 21. The Manhood indeed could suffer, but not overcome death: the Godhead could overcome anything, but not suffer; He therefore that was to suffer, and overcome death for us, must be partaker of both natures, that he might do both, 1 Pet. 3.18.

Quest. How is this Redemption purchased by Christ, conveyed to us?

Answ. It was indeed a dear purchase, when we were redeemed by the blood of God: but what should the purchase of a stranger have been to us? or what should we have been the better for it, if we could not derive our descent from the purchaser? The manner in Israel was concerning redemption, that to him that was next of kin belonged that right to be Goel, or the Redeemer, Ruth 3.12. & 4.1, 3, 4, 7. Hence Job calls Christ his Goel, Job 19.25, &c. For if he had not thus assumed our flesh, how should we have been of his blood, or claimed any kindred to him? and unless the Godhead had by a personal union been inseparably conjoined to that flesh, how could he therein have been accounted our next of kin? Hence 1 Cor. 15.47. Christ is reckoned the second man, though there were many millions between Adam and him, and that because these two were the only men, who could be accounted the prime fountains from whence the rest of all man-kind did derive their existence and being. For as all in the world derive their descents from the first man: so in the respect of a more immediate influence of efficiency, and operation, do they owe their being to the second man, the Lord from heaven, as is implied, Jer. 1.5. Psal. 119.73. & 139.13. & 71.6. Job 10.8, 11. Act. 17.27▪ &c. this being a certain truth, that God doth more immediately concur to the generation, and all other motions of the creature, then any natural agent doth, or can do. Hence, Rom. 5.17. This second man is not only as universal a principle of all our beings, as was the first, and so may sustain the common person of us all as well as he: but is a far more immediate agent in the production thereof: not as the first, so many generations removed from us: but more near to us then our next progenitors, and so justly to be accounted our next of kin, even before them also.

Quest. Is this sufficient and all that is required?

Answ. No, there is another kind of generation required, for which we must be beholding to this second man, before we can have interest in this purchased Redemption: For as the guilt of the first man's transgression is derived to us by means of carnal generation: So must the benefit of the second man's obedience be conveyed to us by spiritual regeneration. Hence, John 3.3 and 1.13. Now as Christ in respect of our Adoption of Sons, which he hath procured for us, calls us brethren, Heb. 2.11. so in respect of our new-birth▪ whereby he begets us to a spiritual and everlasting life, he owns us for children, Isa. 53.10. Psal. 22.30. Heb. 2.13. and v. 14. The Apostle deduceth this conclusion. For as much as the children are partakers of flesh and blood, he himself likewise took part of the same. He himself, i. e. he who was God equal to the Father: For none else could make this new creature, but the same God that is the Creator of all things, 2 Cor. 5.17. Eph. 2.10. Gal. 6.15. James 1.18. 1 P • t. 1.3. 1 John 5.1. Th • se new born babes being born of the Spirit, none could send the spirit to beget them, but the Father, and the Son from whom he proceedeth; the same blessed Spirit that framed Christ's natural body in the womb, being to fashion every member of this mystical body unto his similitude and likeness.

Quest. How may this mystery be further opened to us?

Answ. In every pe • fect generation the creature produced, receives two things from him that begets it: Life, and Likeness. Now touching our spiritual death, and life, consider these texts, 2 Corinth. 5.14, 15. Ephes. 2.4, 5. Col. 2.13. Gal. 2.20. From which we may easily gather, that if by the obedience and sufferings of a bare man, though never so perfect, the most sovereign medicine that could have been thought upon, should have been prepared for the curing of our wounds; yet all would be to no purpose, we being found dead when the medicine came to be applied. Our Physician therefore must not only be able to restore us to health, but to life also, which none but God the Father, Son, and holy Ghost could do: Hence, Job. 5.26. and 6.57.51. Hence Christ is said to be a quickening spirit, 1 Cor. 15.45. An Adam therefore, and perfect man he must be, that his flesh given for us on the Cross, might be made the conduit to convey life to the world: and a quickening spirit he could not have been, if he were not God, able to make that flesh an effectual inst • ument of life by the operation of his Spirit, as John 6.63.

As for the point of similitude and likeness, it's said that Adam after his fall begat a son in his own likeness, Gen. 5.3. so saith Christ, John 3.6. That that is born of the flesh is fl • sh, &c. So, 1 Cor. 15.48, 49. Indeed ou • likeness to Christ will be more perfected hereafter, Phil. 3. ult. yet in the mean time, such a conformity is required in us to Christ, Phil. 3.20. Ephes. 4.22, &c. Rom. 8.29. God did not give the Spirit to Christ by measure, and therefore though many millions of believers, do continually receive this supply of the Spirit of Christ, yet that fountain is not in the least exhausted, nor that well-spring of grace diminished. For, Col. • .19. and John 1.16. As in the natural generation, there is a correspondence in all parts between the begetter and begotten, though it be found in the begotten in a far less proportion: so in this spiritual: for every grace that is eminently in Christ, the like grace will appear in God's children, though in a far inferior degree.

Quest. What further is to be considered herein?

Answ. That Christ by enlivening and fashioning us according to his own image, his purpose was not to raise a seed to himself dispersedly, and scatteringly, but to gather together in one the children of God, &c. John 11.58. yea, and to bring all to one head by himself, Eph. 1.10. So that the Church militant and triumphant, though as far distant as earth and heaven, yet they make but one in Jesus Christ, Ephes. 2.21, 22.

Quest. What are the bonds of this mystical union between Christ, and us?

Answ. The quickening Spirit on his part, which being in him as the Head, is thence diffused to the spiritual animation of all his members: and faith on our part, which is the prime act of life wrought in those who are capable of understanding by the same spirit: See both proved in these Texts, John 6.63. 1 Cor. 6.17. and 15.45. Phil. 2.1. Rom. 8.9. 1 John 3.24. and 4.13. Gal. 2.20. and 5.5. and 3.11. Ephes. 3.17. Both of which are of so high a nature, that none could possible by such ligatures knit up so admirable a body, but he that was God Almighty. As for Faith, its the operation of God, Col. 2.12. wrought by the same power that raised Christ from the dead, 2 Thes. 1.11. Hence Paul prays, Ephes. 1.19, &c. It was fit also that this Head should be of the same nature of the body that is knit to it. Hence, Ephes. 5.30. John 6.53, 56. showing that by this mystical and supernatural union, we are as truly conjoined with him, as the meat and drink we receive, when its converted into our own substance. Secondly, that this conjunction is immediately made with this human nature. Thirdly, that Christ crucified hath by his death made his flesh broken, and blood poured out for us, to be fit food for the spiritual nourishment of our souls, and the very well-spring from whence by the power of his God-head, all life, and grace is derived to us: Hence, Heb. 10.19, 20

Quest. What are we further to consider in Christ?

Answ. That as in things concerning God, the main execution of our Savior's Priesthood doth consist: so in things concerning man, he exerciseth both his Prophetical office, whereby he opens the Will of his Father to us, and his Kingly, whereby he rules and protects us. It was indeed a part of the Priests office to instruct the people in the Law of God, Deut. 33.10. Hag. 2.11. Mal. 2.7. yet were they distinguished from the Prophets, Isa. 28.7. Jer. 6.13. and 8.10. and 14.18. and 23.11, 33, 34. Lam. 2.20. As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers, who received not their doctrine by immediate inspiration from heaven, Eph. 4.11. 2 Pet. 1.21. Hence, Heb. 1.1. God hath spoken to us by his Son, called therefore the Apostle as well as the High Priest of our profession, Heb. 3.1, 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses, Deut. 18.15, &c. Act, 3.22, 23. Our Prophet must therefore be a man raised up from amongst his brethren the Israelites, Rom. 9.5. who was to perform to us what the fathers requested of Moses, Exod. 20.19. Deut. 5.25.27. and this he daily affecteth by the power and Ministry of the Gospel, instituted by the authority, and seconded by the power of this our great Prophet, whose transcendent excellency beyond Moses is set forth, Heb. 3.3, 4, 5, 6. which House of God is no other then the Church of God, 1 Tim. 3.15. whereof, as he is the only Lord, so he is also properly the only builder: Christ therefore being both the Lord and builder of his Church must be God as well as man, Mat. 16.18. whence it is that we find all the Mansions of this great house to be called indifferently the Church of God, and the Churches of Christ, 2 Tim. 2.20. 1 Cor. 11.16. Rom. 16.16.

Indeed there are other Ministerial builders whom Christ employs in that service, which he bestowed upon his Church for that end, Eph. 4.11, 12. who receive their power from him, Mat. 28.18. Such was Paul, 1 Cor. 15.10. and 3.9, 10. yet there he acknowledged that they were God's building, as well as God's husbandry, so v. 5.7.

Two things therefore we find in our great Prophet that differences him from all the other prophets. 1. That no man knows the Father save the Son, and he to whom the Son will reveal him, Mat. 11.27. John 1.18. Being in his Fathers bosom he knows his secrets, and thereby is able to reveal the whole will of his Father to us, whereas all other, even Prophets, and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ, 1 Pet. 1.10, 11. John 16.13, &c. 2. All other Prophets and Apostles can do no more then plant, and water; but God only gives the increase; they could not save one soul unless Christ were with them by the powerful presence of his Spirit, John 5.25. Eph. 5.14. Psalm 13.3. without whose assistance we are altogether ignorant. For, 1 Cor. 2.14. wherefore Paul concludeth concerning himself, and all his fellow-laborers, that all is of God, 2 Cor. 4.6, 7. Our Mediator therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants; and so must be God as well as man: that he may save to the uttermost all that come to God by him, Heb. 7.25.

Quest. What are we to consider about Christ's Kingly Office?

Answ. That he hath a Kingdom, Isa. 9.7. Dan. 7.13, 14. Luke 1.31, &c. He is that new David our King, which God hath raised up to his Israel, Jer. 30.9. Hos. 3.5. Ezek. 34.23. and 37.24. who was in truth both the Son of man, and the Son of the Highest: that in one respect we may say to him as they did to David, 2 Sam. 5.1. we are thy bone, and flesh; and in the other, sing of him as David did, Psalm 110.1. The Lord said to my Lord, &c. so that the promise made to our first parents, Gen. 3.15. may well stand with Paul's saying, Rom. 16.20. the God of peace shall bruise Satan under our feet. For he came for this end, 1 John 3.8. 1 Tim. 3.16. and still that foundation of God remains unshaken, Isaiah 43.11. Hos. 13.4. besides me there is no Savior.

Quest. What are the special branches of this Kingdom of our Lord and Savior.

Answ. First, the one of grace, whereby that part of the Church is governed [ I] which is here militant.

Secondly, the other of glory, belonging to that part which is triumphant in [ II] heaven.

Quest. How doth he work upon this on earth?

Answ. As by his Prophetical office he works upon our mind and understanding: so by his Kingly office, he rules our will and affections, casting down imaginations, &c. 1 Cor. 10.5. working in us both to will, and to do, Phil. 2.13. That he sanctifieth us wholly, 1 Thes. 5.23. we are taught likewise to believe, that both he that sanctifieth, and they that are sanctified are all of one, i. e. of one and the same nature, Heb. 2.11. that as their nature was tainted in the first Adam, so it might be restored again in the second Adam : and that as from the one a corrupt, so from the other a pure and undefiled nature might be transmitted to the heirs of salvation.

Quest. How doth Christ exercise his Kingly Office towards the Church triumphant?

Answ. In that the same God that giveth grace, is he also that giveth glory: yet so, that the streams of them must run to us through the golden pipe of our Savior's humanity. For, 1 Cor. 15.21. since by man came death, it was fit that by man also should come the resurrection of the dead ; even by that man who hath said that he will raise us up at the last day, John 6.54. who shall then come to be glorified in his Saints, &c. 2 Thes. 1.10. and shall fashion our vile bodies to his glorious body, Phil. 3. ult.

See Dr. Ushers Incarnation of the Son of God.

Quest. When doth Christ first live in a Christians heart?

Answ. When the heart gives a firm assent to the gracious promises made in Christ for the pardoning of sins, and acceptation to the favor of God, and title and interest to life everlasting. For as Christ was conceived in the womb of an humble and believing Virgin; so if we will conceive Christ in our hearts, we must be humble to deny ourselves in all things, and believing, to go out of ourselves to the promises of God in Christ.

Quest. Why must our Savior be Immanuel, God with man?

[ I] Answ. First, in regard of the greatness of the good which we are to have by him: For,

1. He is to be God and man together to satisfy the wrath of God, to undergo the punishment due to sin, as our Surety: He must give us title to heaven, and bring us thither, which none can do but God.

2. He must know our hearts, wants, griefs, infirmities, and must be everywhere to relieve us: and none can do this but God.

Secondly, in regard of the evils which we are to be freed from: He is to [ II] defend us in the midst of our enemies; and who is above the Devil, and sin, and the wrath of God, and all the oppositions which stand between us and heaven, but God?

He must be man: For man had sinned, and man must suffer for sin, and without blood there is no remission : and then that he might be a merciful Savior, there must be a suitableness in the nature that there may be a sympathy.

Quest. Why must this God and man be one person?

Answ. Because if each nature were a distinct person, then there would be two Christ's, and so the actions of the one, could not be attributed to the other.

Quest. How doth Christ make us friends with God?

[ I] Answ. First, by satisfaction, taking away the wrath of God.

[ II] Secondly, by the Spirit: for God sends his Spirit into our hearts, to fit us for friendship and communion with him when we have something of God in us.

Quest. How shall I know that this Immanuel is God with me?

Answ. If by the same spirit of his that sanctified his human nature, he works in me desires to be nearer, and nearer to him, to be liker to him. If I am on his side: If I be near him in my affections, desires, and understanding. If I find an inward desire to be more with him, and like to him: If outwardly in the place where I live, I side with him, and take part with his cause, its a sign I have an interest in him.

Quest. What benefits accrue to us by God's taking our nature upon him?

[ I] Answ. First, he hath hereby dignified, and raised our natures above the Angels: Oh, what a mercy is this that the great God of heaven and earth, should take dust into the unity of his person, and marry such a poor nature as ours is?

[ II] Secondly, for the great God of heaven and earth, before whom the Angels cover their faces, the mountains tremble, and the earth quakes, to take our flesh to save sinful man, to free him from such misery, and enemies, and then to advance him to so great happiness, this indeed is admirable.

Thirdly, hereby we are made one with God; shall God then be God with [ III] us in our nature in heaven, and shall we defile our natures that God hath so dignified? shall we live like beasts whom God hath raised above Angels? &c.

Fourthly, as he hath thus advanced our natures, so he hath put all the riches of [ IV] grace into our nature in Christ, and this for our good.

Fifthly, our nature being engraffed into the God-head, therefore what was done [ V] in our nature, was of wonderful extension, force, and dignity, which answers all objections. As,

1. Object. How could the death of one man satisfy for many millions?

Answ. Because it was the death of Christ, whose human nature was graffed into the second person in the Trinity, and being but one person, what the human nature did or suffered, God did it.

Quest. But how doth friendship between God and us arise from hence?

Answ. First, because sin which caused the division, is hereby taken away: [ I] and sin being taken away, God is mercy it self, and mercy will have a current.

Secondly, Christ is a fit person to knit God and us together, because our nature [ II] is pure in Christ, and therefore in Christ, God loves us.

Thirdly, Christ being our head of influence, conveyeth the same spirit that is [ III] in him, to all his members, and by that Spirit, by little and little, purges his Church and makes her fit for communion with himself, making us partakers of the Divine nature.

Quest. How shall we know that we have any ground of comfort in this Immanuel?

Answ. We may know that we have benefit by the first coming of Immanuel, [ I] if we have a serious desire of his second coming, and to be with him where he is. If as he came to us in love, we desire to be with him in his Ordinances as much as may be, and in humble resignation at the hour of death, desiring to be dissolved, and to be with Christ, praying, Come Lord Jesus, Revel. 22.20.

Secondly, whereas he took our nature upon him, that he might take our persons to make up mystical Christ, he married our nature to marry our persons, [ II] this is a ground of comfort that our persons shall be near Christ as well as our nature. For as Christ hath two natures in one person, so many persons make up one mystical Christ; the wife is not nearer the husband, the members are not nearer the head, the building is not nearer the foundation, then Christ and his Church are near one another: which affords comfort in that,

1. As he sanctified his natural body by the Holy Ghost, so he will sanctify us by the same Spirit, there being the same Spirit in the Head and members.

2. As he loves his natural body▪ so as never to lay it aside to eternity, so he loves his mystical body in some sort more; for he gave his natural body to death for his mystical body; therefore he will never lay aside his Church, nor any member of it.

3. As he rose to glory in his natural body and ascended to heaven: so he will raise his mystical body that it shall ascend as he ascended.

Doctor Sibs his Immanuel.

4. Christ being in heaven, and having all authority put into his hands, Psal. 2.9, 10. he will not suffer any member of his body to suffer more then is fit.

Object. If all the power that Christ hath be given him, as it is, John 17.2. then he is Deus constitutus, Deus creatus, datus, not Deus natus: made, and created God, how then can he be of the same nature with God, who hath all he hath given him in time?

[ I] Answ. First, If Christ speaks there of his Divine Nature, then, though not as God, yet as the second Person, he is of the Father, and so not in time, but from all eternity he had all those divine properties communicated to him: for he is therefore called the Son, because begotten of the Father.

[ II] Secondly, if the Text speak not of this Nature, but the Office, or reward rather of his Mediatorship, then that Power, and glory which is here said to be given him, may well be understood of that Mediatory power, and honor which God vouchsafed to him: and though by reason of the personal union, all honor, and glory was due to him, yet God had so ordered it, that he should not have the manifestation of it till he had suffered, and run through the whole course of his active and passive obedience. In Scripture language, aliquid dicitur fieri, quando incipit patefieri, a thing is said to be done, when it manifesteth itself, as Act. 13.33. This day have I begotten thee, speaking of Christ's resurrection, because he was then truly manifested to be the Son of God.

Quest. Wherein consists the power of Christ?

[ I] Answ. First, In that its universal, in Heaven, Earth, and Hell, Phil. 2. 10, 11.

[ II] Secondly, That though he hath all power, yet the administration of it is by his Spirit, which therefore is called the Spirit of Christ. Hence Joh. 15.26.

[ III] Thirdly, That this power of Christ extends not only to the bodies, and externals of men, but it reacheth to their hearts and consciences also. By it their minds are enlightened, their hearts changed, their lusts subdued, and they are made new creatures: whence Christ saith, He is the way, the truth, and the life, Joh. 14.6.

[ IV] Fourthly, As its the heart of man that this power of Christ reacheth to, so the main, and chief effects of this power are spiritual, and such as tend to salvation: as to give Faith, and Repentance to men, Joh. 12.32. To save that which was lost, to dissolve the works of the Devil, &c.

[ V] Fifthly, This power of Christ must needs be infinite, if we consider the ends for which it was given him: For its to gather and save a people out of the world, to justify their persons, to sanctify their natures, and to judge all men at the last day: But he cannot judge all men's lives, yea, and their secret sins without infinite knowledge, and though Christ's human Nature be not capable of infinity, and omnisciency, yet the person that is the Judge must be so qualified.

[ VI] Sixthly, His power is arbitrary in the use of it, He opens own man's heart, and leaves another shut: He cures one blind eye, and leaves another in darkness, Matt. 11.27.

Quest. What are the remarkable particulars wherein Christ's dominion over all flesh, especially the Church, doth appear?

[ I] Answ. First, in appointing a Ministry for the conversion and saving men's souls, Matt. 28.18, 19. Ephes. 4.11.

[ II] Secondly, In blessing, and giving success to his Ministry, 1 Cor. 3.6, 7.

[ III] Thirdly, In convincing and enlightening men's understandings, so far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ.

[ IV] Fourthly, in that he is the Author and Fountain of all the grace that the godly have, Joh. 1.16. In Christ there is plenitude fontis, the fullness of a Fountain. In Angels, and Adam, only plenitude vasis, the fullness of a vessel. Now this fullness of Christ is for communication, and our participation of it, Joh. 15.3. hence 1 Tim. 6. 15. He is King of Kings, &c.

[ V] Fifthly, He not only gives grace, but is able to bestow all the glory, and happiness which the Scriptures promise. Now the reward, or fruit of grace, is either the niward peace, and joy of heart here, or eternal happiness hereafter, both which are in Christ's power, and munificence, Isa. 9.6. He is called the Prince of peace, and our peace, Ephes. 2.14. and Heb. 5, 9. the author of eternal salvation.

Sixthly, In that he can forgive, and pardon sin, which is only in God's power, [ VI] Mar. 2.7. For, nemo potest remittere de jure alieno.

Seventhly, In giving Laws, and prescribing duties to all according to which they [ VII] should live, therefore he calls them his Commandments. Is styled a King, and a Kingdom is attributed to him.

Eighthly, In enabling, and strenthening his children in all their afflictions, so [ VIII] that they do not only bear them, but triumph therein with joy unspeakable, and full of glory, hence Phil. 4.13. 2 Cor. 12.5.

Ninthly, In that he is appointed to judge the whole world: where two things [ IX] do manifest his exceeding great power.

1. The immediate preparation to it: For Christ by his power shall raise up all out of their graves, 1 Cor. 15.22. the godly shall rise, because they are members, and he their Head, and the godly shall be raised by him as a Judge.

2. His solemn coming to judgment with Power and Majesty, 2 Thes. 1.7, 8.

Tenthly, By over-ruling, conquering, and subduing his enemies, Christ though in heaven, yet hath his enemies, even all that are enemies to his Church and [ X] children, Acts 9.4. they oppose Christ, who oppose his Members. If you hurt the feet, the head in heaven feels it: but Christ will reign in despite of all his enemies, Psal. 2.2. Hence Rev. 2.27. Christ rules the Nations with a rod of iron, &c.

Object. But why then is the power of the Turk and Pope still lifted up against him?

Answ. The Apostle tells us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him: he hath a Kingdom, and power; but as yet he is only Rex pugnans, & vincens, then he will be Rex triumphans. He will put down all power, and principalities, there will be nothing but Christ's power.

Quest. Why is Christ so frequently in Scripture called a head?

Answ. First, In regard of his eminency, and dignity: For he is exalted above [ I] every name, i. e. anything that hath the greatest fame, and dignity either in this world, or that to come, hence Col. 1.18. that he might have the preeminence in all things.

Secondly, In regard of his spiritual influence, and powerful communication of [ II] his grace, and strength to those that are his members, Col. 2.19. As the Head is the Fountain of all life, and motion, and from it every member hath its proper nourishment, so it is with the Church of God.

Thirdly, This relation of a head implieth a near union and conjunction, [ III] and such there is between Christ, and the godly which must needs also prove the perseverance of the godly, for Christ will not loose any one of his members.

Fourthly, In respect of Government and direction; He is the King of Saints, [ IV] and the King of Nations: he hath a rod of iron to bruise his enemies; only this Government, though it be in the world, yet it is not in a worldly manner: the best, and choicest part of it is, in preparing and setting those whom the Father hath given him, to eternal life.

Quest. Is all mankind given by God the Father to Christ, to be redeemed by him?

Answ. Though Christ hath a sufficiency, and fullness in him to obtain salvation for all, yet some only are given to him intentionally by God's decree to be their actual Savior, and Mediator, Joh. 17.2. For if all were given to him, then all must be saved, Joh. 10.28, 29. and 6.37, 39.

Object. But Joh. 17.12. its said, of those that thou gavest me, there is none lost but the son of perdition, therefore some may be lost?

Answ. The Apostles are said to be given to Christ in a twofold respect: 1. Of Sanctification, and Glorification, and so Judas was not. 2. In respect of their Office, and Calling, as Joh. 6.10. So then there is a twofold giving of some to Christ, the one of justification to eternal life, the other of Office, and service: and that this is meant here is plain, because he is called the son of perdition.

Quest. Whether did Christ fully finish the work that the Father gave him to do?

Answ. Yea he did fully, and perfectly finish it, Joh. 17.4. concerning which, observe these particulars.

1. Christ might have come into the world as a glorious Lord and Law-giver, only to rule and give Laws: but coming as a Mediator, and surety, it behooved him to be under a Law, and to discharge that work he undertook, and this appears, because he was not necessitated to be incarnate, but it was wholly at his own good pleasure, Phil. 2.7, 8.

2. There was an holy and admirable agreement between God the Father and the Son, to be a Mediator for those which his Father had given him. For though the Covenant of Grace be made with believers, yet there was a previous and an Antecedent Covenant made between the Father and the Son to be a Mediator, which argreement was, that if Christ would lay down his life for such, then the Father would give them to him as his seed, and glorify them, and also reward him with all honor, and glory, hence Isa. 53.11.

3. From this Covenant and agreement it is, that Christ's work is truly and properly obedience, and such and obedience as hath a reward annexed to it: and Joh. 10.8. Christ calls it the commandment which he had received from his Father, hence also, Rom. 5.19.

4. That it was not merely obedience, but a meriting obedience: there was an intrinsical worth, and excellency in Christ's obedience answering to our salvation: Hence, though we have justification, and salvation of mere grace, yet in respect of Christ, it was of justice, and debt, so that in Christ the Covenant of Works was fulfilled, though in us the Covenant of Grace.

5. This work Christ was to do, was in its self very heavy, and grievous, though his readiness made it easy. For to obey the Law of God, and to suffer all the wrath that was due for our sins, was a bitter cup to drink off, hence Matth. 26.39.

6. This work Christ finished and completed.

Quest. In what particulars did his finishing this work consist?

[ I] Answ. First, in that he did it wholly, and universally, there was not one tittle of the Law which he did not fulfill.

[ II] Secondly, He finished it universally for parts, and not only so, but fully for degrees: He did not only love God, but loved him as much as the Law requires: All that he did was so fully done, that there wanted not the least degree of grace in any duty.

[ III] Thirdly, Because he had not only an objective perfection in parts, and degrees: but also a subjective perfection: all within him was thoroughly, and perfectly holy: So that as we are originally, and actually polluted, he was originally and actually holy, so that the Law had no fault to find with him, Luk. 1.35. Heb. 7.26. and 4.15.

[ IV] Fourthly, He finished it in respect of duration, the Law requiring continuance, though there were perfection of parts and degrees, and subjective perfection also, yet, Cursed is he that continues not therein, Gal. 3.10.

Fifthly, He so finished it, that he left nothing to be done, either by Angels, or [ V] men, in that way, and kind as he did it.

Object. Then what needs diligence, and zeal in the ways of God: Sin, or not sin, all is one, Christ hath done all, &c?

Answ. Our duties are not required to that end which Christ's was, but yet they are necessarily commanded for other ends, because God hath commanded them as the way to walk in, if we will be saved: as also to glorify God, and to restifie our thankfulness and love to him, yea, there is an inseparable connection btween a man interested in Christ, and a holy life, as there is in the fire with heat and light.

Quest. What are the properties of the work which Christ finished?

Answ. Fir • , it was a work of infinite value, because he was God as well as [ I] man.

Secondly, Mediatory, all that he did, and suffered tended to a propitiation, [ II] and reconciliation with God, so that as the nature of them was infinite, so the end of them was precious and admirable.

Thirdly, It was not only his work, but our work: He did them not for his [ III] own sake, but for ours.

Fourthly, It was of necessity, and that 1. From the Justice of God, which being [ IV] infinite, could not be satisfied, but by that which is of infinite value. 2. From the holiness of the Law, that admits of no work but what is perfect, pure, and holy. 3. From our own impotency, which proclaims the necessity of Christ's perfection: For take us as we are in ourselves, and so we are nothing but sin and a curse: instead of doing God's work we do the Devils, and take us as regenerate, and then, though we be partakers of God's Grace, yet the remnants of corruption within us do stain, and infect all we do.

Fifthly. Here is the glorious visibility of Christ's perfect working in his [ V] Resurrection, Ascension, and now sitting at God's right hand in glory, which could not have been, had not Christ perfected his work.

Quest. What are we further bound to believe concerning Christ?

Answ. First, That whatsoever Christ had, or was, was not for himself, but for us: His fullness for our emptiness: His atonement for our sins: as the full [ I] breasts are for suck to the child: the virtue of the head for the members of the body: the fullness of the Fountain for the streams, Isa. 9. • . 1 Cor. 1.30.

Quest. In what particulars will this appear?

Answ. First, His Incarnation was for us, not for Angels, nor for any other [ I] end. If there had been but one man of all mankind to be saved, Christ would have died, as Paul said, Gal. 2.20. who gave himself for me. It was not the multitude of Believers which made Christ to become man: for comparatively there are but a small remnant, but it was because such are given to him as Mediator, and so he would be faithful for one, as well as for many.

Secondly, All that Christ did was not for himself, but for us: All his miracles, [ II] Joh. 11.15. His miracles tending to the confirmation of their faith. So was his obedience to the Law, and fulfilling the righteousness thereof, for our sakes.

Thirdly, His sufferings, and rendering himself an Atonement, and Sacrifice [ III] on the Cross was for us, Isa. 53.5. He died for us, gave himself for us, &c, Heb. 12.24. Abel's blood cried for vengeance, but Christ's for mercy.

Fourthly, The fruits and benefits of his mediation redound to us: Justification, [ IV] pardon of sin, sanctification, victory over lusts, assurance of God's favor, all these come by Christ, but to those only for whom he was appointed a Savior.

[ II] Secondly, that all this was of God the Father. Its his will and gracious appointment that Christ should do all these things for his, Col. 1.14.

[ III] Thirdly, its the duty of all God's children to know and believe this fullness of Christ for them, and to look upon Christ, and all his benefits as for them.

Quest. Why is it their duty to do so?

[ I] Answ. First, because otherwise Christ would be in vain, and not of that use that God hath appointed him for: the fountain runs in vain, if none will drink of it.

[ II] Secondly, because in, and through him, God doth magnify his glory: his attributes of grace, mercy, and unspeakable bounty: so that if we do not thus receive Christ, we deprive God of all his intended glory.

[ III] Thirdly, because of the insufficiency of all other things to satisfy the troubled, and broken heart, which may make us to fly to this, and to say, Whither shall we go? thou hast the words of eternal life.

[ IV] Fou • thly, our necessity may enforce us to it: Consider, when our own hearts disquiet us: when the perfect Law troubles us: and when the Devil accuses us, we should then fly to Christ which will answer all.

Quest. Whether did not Christ die for all men?

Answ. Christ's Mediatory prayer, John 17. and Death, is not for all the world, but only for some certain persons who are given by the Father to him.

Quest. How can this be made out, and proved?

[ I] Answ. First, Consider that there is a necessary connection between Christ's prayer or intercession, and his death: they are of equal latitude; whom he prayed for, he died for, and whom he died for, he prayed for: So, Rom. 8.34. and this must needs be so, because Christ's prayer is one part of his Priestly office, and the oblation of himself a sacrifice for sin was the other.

[ II] Secondly, though Christ in his prayer, and death had special love, and regard to some of mankind, and not to all, yet there is no man that is damned that can lay the blame anywhere but upon himself: So, Hos. 13.9. Death and hell are the wages of sin.

[ III] Thirdly, we must distinguish of the sufficiency, and worth of Christ's death in itself, and the effectual application of it: Christ's death is of value enough to redeem ten thousand worlds, because its the obedience to death of that person who is God as well as man, and by reason of his Deity there is such a merit, and satisfaction upon his death, that the sins of all men, and devils are not able to counterpoise it: But Christ's intention, and purpose was to lay down his life only for his sheep, John 10.11.

[ IV] Fourthly, Christ's special and particular love to some rather then to others is no ground of despair. For if a man will act according to reason, his condition upon these terms is more hopeful then to be left to such an incertain universal benefit of Christ's death, which yet (as themselves confess) none may be actually saved for all that. Is it not more desirable to have such a special love, whereby we are sure some will be saved, then such a general one by which no man may receive salvation at all?

[ V] Fifthly, in this, as in all other points of Religion, we must not go according to our carnal affections and desires, but the direction and revelation that is in the Scriptures: For the way of salvation wholly depending upon God's will, we cannot judge of it, but so far as he discovers his will therein; but God doth not discover any such thing to us in Scripture, as universal redemption: therefore we should not hold it.

[ VI] Sixthly, yet it cannot be denied but that the Scripture, when it mentions the subject for whom Christ died speaks indefinitely of all. As all died in Adam, so all shall be made alive in Christ, 1 Cor. 15.22. He takes away the sins of the world, 1 John 2.2. He is a propitiation, not for our sins only, but of the whole world : Yet all these must be taken indefinitely, not universally, that he died for all sorts of persons in all Nations, not for each particular person, as will appear by these reasons.

1. The Scripture doth expressly limit God's love, and Christ's death to some only, John 10.15. for his sheep, Rom. 8.33, &c. So, John 17. Now these can never be reconciled to the other Texts, but by this distinction.

2. The Scriptures which speak of this universality, speak of the actual benefit and fruit of his death. Now its granted by all, that none do actually partake of Christ's benefits but the godly. So then if the whole world, 1 John 2.2. should extend to all mankind, then all should be actually pardoned and saved.

3. Experience shows that such phrases must necessarily be so limited: For if Christ died for all men intentionally: How is it that under the Law, excepting a few proselytes, the offer of grace was only to some few, and though it be enlarged under the Gospel, yet there are many Nations, and persons to whom Christ and his benefits have never been offered; and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death.

Quest. Why then doth the Scripture speak so universally about Christ death?

Answ. Not to lead us into an error contrary to other Scriptures, but for these reasons.

1. To show that this great benefit purchased by Christ, was designed for man, and not for the Apostate Angels, Heb. 2.17.

2. It might be in opposition to the Jews: For a long time the means of salvation were only amongst them, as John 4.22. therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person unclean, Acts 10.15. Seeing therefore that formerly to the Jews only were committed the Oracles of God: now that by Christ's coming the partition wall was broken down, and the means of salvation is not enclosed in one Country more then in another, it may very well be called the whole world that Christ died for; for commonly the Scripture comprehends all the men of the world under this division of Jew and Gentile : Hence is that precept, Mark 16.15. Preach the Gospel to every creature : So Rom. 11.15. The casting away of the Jews is the reconciling of the world : where the world is opposed to the Nation of the Jews.

3. It was to abate and confound the pride of the Jews, who because the Messias was to come of them, were apt to be puffed up with this privilege, and to envy and murmur that the Gentiles should be made partakers of this grace: which Christ represents under the elder brothers murmuring at the entertainment of the younger, Luk. 15.30.

4. It might be, because when Christ came into the world, few of the Jews were converted in comparison of the Gentiles, Rom. 11.8, &c. and those branches were broken off, that new ones might be grassed in: therefore it may we • l be said, that Christ died for all, and that he was a propitiation for the sins of the whole world, because that all Nations did now come in and worship Christ, whereas few of the Jews received him.

5. It was, because now no Nations or particular persons were excluded: For though there be an election of some only, and Christ in his death had a special love to those only whom the Father had given him: yet because, who these individual persons are, is not manifested by God, therefore the outward propounding of it is universal, not excluding any: Thus all the invitations and commands are universal, as Mat. 11.28.

6. It may be, because though the greater part of the world perisheth, and many are called, but few chosen, Matth. 22.14. Yet if we judge of those for whom Christ died, absolutely in themselves, they are a great number: So that as there is a world of those that perish, so there is a world of those that shall be saved.

7. It doth use such expressions, as in this, so in other things also, when yet all acknowledge that there is a necessity of restraining it: as speaking of Christ, its said, All fl • sh shall see the salvation of God, Luke 3.6. and Act. 2.17. I will pour out my Spirit upon all flesh, &c. whereas some only had those extraordinary gifts: So that famous promise, that all Nations of the earth should be blest in Abraham ; whereas, Gal. 3.9. it's restrained to the spiritual seed of Abraham.

Quest. Do reprobates receive any benefit by Christ's death?

Answ. In some respects it had been better for them if there had not been a Christ, because when they willfully refuse him, it aggravates their sin and condemnation, John 3.19. and 15.22. yet several mercies do redound even to reprobates by Christ's death. As,

1. There is no man that lives under the means of grace, but he may hereby be encouraged to repent, and to believe for his salvation; whereas the Apostate Angels are left without hope.

2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all, as within the sphere of Christ's death; So the Apostle writing to Churches, wherein many were corrupt both for doctrine and manners, yet calls them a Church, Saints, Believers, not excluding any from the benefit of Christ: So therefore may Ministers do in their preaching; yet they must not propound Christ as a Savior to them in the first place, but must do as Paul when he preached to Felix, Act. 24.25. laying open the wrath of God to him for his sins, so that he trembled: So must they humble them by the Law, before they preach the Gospel.

3. Reprobates have this advantage by Christ, that they enjoy all the mercies they have: For all being forfeited by Adams sin, by Christ (who is the heir of all things) they come lawfully to enjoy the mercies they have: For its Christ that beareth up the world: Indeed they have not a sanctified use of what they enjoy; for to the impure all things are impure, Tit. 1.15. but otherwise they have a lawful right before God and man to what they enjoy, Psal. 115.8.

4. Its by Christ's death that many wicked men are partakers of the common gifts of God's Spirit: Its the Spirit of Christ that gives several gifts to men, 1 Cor. 14. Christ is the vine, and so not only grapes, but even leaves come from his sap and juice.

5. Christ by his death is made Lord of the whole world, and hath conquered all the inhabitants that are therein: so that they are Christ's as a Lord, who hath bought them by his death, 2 Pet. 2.1. they denied the Lord that bought them. Wicked men are bought by him to be his Vassals and servants, and he may dispose of them as he pleases for his Churches good.

Quest. How may it be proved that Christ gave himself only a ransom for some?

[ I] Answ. First, because we are said to be elected in Christ our Head: For though election be originally from the mere will of God, yet we are chosen in Christ as the Mediator: If then election be only of some, as is proved, Rom. 9. then Christ died only for some: For Christ is but the medium, whereby election doth bring about all the effects thereof. Seeing therefore election is only of some, and that is in Christ as the medium, Christ also must be only for those that are elected.

Secondly, whom Christ as Mediator would not pray for, those he would [ II] not die for, but he prayed not for the world, John 17.9. shall he give his blood, and will he not vouchsafe a prayer, his intercession? and oblation go together.

Thirdly, for whom Christ died, he died not only for their salvation, but that they [ III] might have grace to fit them for it, Tit. 2.15. but the wicked have not faith and repentance given them. Therefore

Fourthly, there cannot be a greater love then Christ to die for one, and if [ IV] God hath delivered up Christ for us; how shall he not with him freely give us all things, Rom. 8.32. therefore to say that Christ died for all, and yet will not save all, is to grant the greater, and deny the less.

Quest. How then shall we know who they are that have an interest in Christ's death?

Answ. First, such as are dead to sin. Christ's death, and sins death go together, [ I] Rom. 6.10, 11. Gal. 5.24. If Christ be crucified for thee, the lusts of sin are crucified in thee.

Secondly, such are not only dead to sin, but to the world also: So Paul, [ II] Gal. 6.14. Col, 3.2, 3. so then not only gross sins exclude from a propriety in Christ's death, but also an inordinate frame of heart to these lawful things below. Indeed if this inordinate affection be a burden, and grief to thee, they hurt not: non sensus, sed consensus nocet.

Thirdly, such make the death of Christ a pattern of all patience, and humble [ III] resignation, 1 Peter 2.21, 24. for Christ's death is not only efficacious, and meritorious, but exemplary. Christ learned obedience by his sufferings, Heb. 5.6. when he was reviled, he reviled not again, &c. so should it be with us.

Fourthly, such look upon the bitterness, and ugliness of sin, as being so [ IV] foul, that nothing but the blood of Christ could wash it away: the very thoughts of Christ's death, makes them cry out of the cursed, and filthy nature of sin.

Fifthly, such are infinitely affected with the love of God, and Christ in this [ V] his death: So 2 Corinth. 5.14. considering from what a dying, damning state Christ's death freed them, it works in them unspeakable affections, and enlargments towards God and Christ.

Sixthly, Such will resign up to Christ all that they have, and now live no [ VI] longer to themselves, or to worldly motions, but unto Christ, Rom. 6.10, 11. 1 Pet. 2.24. 1 Cor. 6.20. they look upon their bodies, estate, health, parts, &c. not as their own, but resign up all to Christ.

Quest. What are the privileges which come by Christ's death to such 〈◊〉 have interest therein.

Answ. First, such as can plead Christ's death, can also plead his resurrection, [ I] intercession, and whatsoever glorious actions are done by him for his people, Rom. 8.34.

Secondly, such have a propriety in all the benefits of his mediatourship, [ II] justification, sanctification, and glorification, Rom. 8.33, 34. Heb. 10.14.

Thirdly, such shall have no other good thing either in heaven or earth denied [ III] to them, Rom. 8.32. He that hath Christ, hath enough, and if thou wantest anything, its not because God doth not love thee, or because his merciful thoughts are not towards thee; but because many good things are not absolutely good in themselves, and so not wholly necessary for thee.

Fourthly, such may from this special love to them rather then to others, have [ IV] an assured persuasion of their perseverance in grace, till they attain to glory: For Christ will not lose any of those for whom he suffered such bitter things, Rom. 8.35.

[ V] Fifthly, such can rejoice in all tribulations, and especially are above the fear of death. Christ's death having taken away sin, which is the sting of it, 1 Cor. 15.55, &c.

Quest. What are the benefits we have by Christ's ascension, and exaltation?

[ I] Answ. First, hereby his holy Spirit is given more plentifully, and abundantly: implied, John 7.39. So John 16.17. If I depart I will send the comforter, &c.

[ II] Secondly, hereby we are enabled with all holy and heavenly gifts, either in a sanctifying, or ministerial way; So, Eph. 4.8. Christ when he ascended gave gifts to men : that we have a Ministry and Ordinances with the spiritual effect thereof, its wholly from this? Yea, John 14.12. all miraculous gifts descend from this: Yea, our Faith, Repentance, love to God, and delight in holy things is because of this truth.

[ III] Thirdly, hereby he prepares a place for his children, John 14.3. He is gone to heaven to see that Thrones of glory be provided for his people.

[ IV] Fourthly, Christ is gone to heaven to be our Advocate, and to plead our cause, 1 John 2.1. H • b. 7.25. In his greatest glory he forgets not his children, as Pharaohs Butler did Joseph : Yea, when we cannot mind ourselves, Christ is commending our estate to the Father, and pleading our cause when any accusation is brought against us.

[ V] Fifthly, though Christ be gone to the Father, yet he is not departed from us forever, but will come again and take us to himself, Joh. 14.3. which is the utmost happiness that a believer can desire.

Quest. Who is the great Lord Keeper of the Saints?

Answ. Jesus Christ, John 17.12.

Quest. What is implied herein?

[ I] Answ. First, It implies our insufficiency to keep ourselves.

[ II] Secondly, the precious esteem and account that God hath of them: they are his treasure, his Jewels, Mal. 3.17. A peculiar people, and his heart is upon them.

[ III] Thirdly, it implies a more peculiar care of them, then of all the world besides: for they are said to be given to Christ out of the world, that he may keep them. Indeed God is a preserver of all, Job 7.20. Psal. 36.6. but he hath a gracious presence with his children, which is not from his infiniteness, and necessity, but from his mere love, 2 Chron. 16.9. Isaiah 31.5.

[ IV] Fourthly, it implies the great safety of God's people, who have a fourfold cord that holds them, that cannot be broken.

1. Christ's power which is omnipotent, John 10.29.30. Their life is hid with Christ in God, Collos. 3.2. and they have a Crown laid up in Heaven.

2. His fidelity and immutability: He is the Amen, the Alpha, and Omega ; the same yesterday, today, and forever, Heb. 13.8.

3. His love, and compassion, which quickens both power, and fidelity, and sets all on work; when we were enemies he died for us, Rom. 5.10. How much more, being reconciled, will he care for us, which is far less then to die.

4. His Wisdom: All treasures of wisdom being hid in him, Isaiah 9.6. He is called the Counselor : now all these must needs make the godly safe.

[ V] Fifthly, it implies a strong tie, and obligation upon Christ to keep them: For they are given him as sheep to the Shepherd: And he by one oblation hath at once forever perfected the godly, Heb. 10.14.

Quest. What doth the phrase imply, where Christ is said to be sent into the world, Joh. 17.18.

Ans. First, That though the three Persons in the Trinity are equal in nature, and [ I] dignity, yet the Scripture represents to us an order in their operations to us ward, especially in the work of our redemption, so the Father is said to send, Joh. 17.2. Gal. 4.4.1 Joh. 4.9. The Son is said to be sent, to be the person that shall procure our redemption, the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us, Joh. 14.16. and 16.7.

Secondly, This sending of Christ doth not relate to him as the second person [ II] (for so he is not sent, but begotten) but as he is Mediator, as God and man, and denotes his Incarnation, with the discharge of all those duties which thereby he undertook.

Thirdly, It signifies the authoritative mission, and calling him to that work, [ III] Heb. 5.5. and 7.21.

Fourthly, That the Father did not only call him to this wonderful employment, [ IV] but qualified, and fitted him with all abilities for that work, powering out his Spirit upon his human nature without measure, Psal. 45.7. Joh. 6.27. Col. 1.19.

Fifthly, That the Fountain from which our salvation doth arise, is the mere [ V] good will and pleasure of the Father. So that though our justification, sanctification, and glorification be attributed to the merits of Christ, & its for his sake, that we enjoy them, yet the sending of Christ into the world, and giving him to become our Mediator, is wholly from the absolute good pleasure of God.

Sixthly, That he is under an Office, and obligation of trust, and faithfulness: therefore [ VI] he often calls it the command he had from the Father, implying that if he did not accomplish all for which he was sent, he should be guilty of unfaithfulness, and disobedience.

Seventhly, Yet we are not to think that this is done against Christ's will, as if [ VII] his Father did compel him to this work: No, he professeth the contrary, Psal. 40.8.

Eighthly, We may consider of a twofold Office that Christ was sent to, which [ VIII] yet cannot be well distinguished, because one is contained in the other.

1. There is the Office of a Mediator, whereby he was sent to save his people from their sins, which is the sending most spoken of in Scripture.

2. There is a sending as a Prophet to teach, and guide his Church: So Joh. 17.18. and he doth not teach only externally, but internally by giving a seeing eye and understanding heart.

Quest. What necessity was there of Christ to be thus sent?

Answ. First, Had not the Father thus sent Christ into the world, there had [ I] been no difference between the damned Angels and fallen man.

Secondly, Herein the grace, mercy, and goodness of God appears, in that [ II] it was his only begotten Son that he sent, the greatest gift that he could give.

Thirdly, Christ mission is the original, and root of all the Churches mission [ III] that is: As the Father hath sent me, so I send you, Joh. 20.21. For Christ being sent, is thereby made the head of his Church, as Church power is seated in him as the original, and therefore all the missions of Church Officers now is reduced to this as the Fountain of all, therefore they are called the Ministers of Christ, the Ambassadors of Christ, they administer all in his name, and everything is done by his authority, Matth. 28.18, &c.

Fourthly, Take notice of the completeness, and perfection of this mission, [ IV] Heb. 1.1. that since Christ's mission we are not now to expect any other extraordinary missions, Christ came as the fullness of all.

[ V] Fifthly, Consider the seasonableness of the time wherein he was sent, Gal. 4.4. called the fullness of time, when the Church of the Jews was become like a wilderness, when all the former Prophets were forgotten, when there was an universal blackness upon the Church, then Christ came.

[ VI] Sixthly, Consider the manner of his sending, viz. in a humble, low, and contemptible way in the eyes of the world: so that none took him to be the Messias.

Quest. What are we to consider about Christ's Priestly Office?

Answ. First, That it did consist in offering up himself a Sacrifice: every [ I] Priest was to expiate sin by sacrifices: now because God would have burnt offerrings no longer, neither could the blood of Rams, &c. purge away sin, therefore Christ came to make an atonement: so that now we have reconciliation with God, upon a twofold ground: 1. His mercy; 2. His justice. Is his mercy to send Christ into the World, yet that Christ must satisfy by his death, its his justice.

[ II] Secondly, Herein Christ's Priestly Office exceeded those under the Law: they being only Typicall, did outwardly cleanse, but Christ's blood cleanseth us from sin, and purifieth our persons and consciences.

[ III] Thirdly, This Priestly Office of Christ is not only in the oblation of his body, but also in his prayers for us. For so did the Priests under the Law: and Christ's prayers for us are of two sorts. 1. Whilst he was on earth he prayed for us, Joh. 17. 2. Now he is in heaven he intercedes for us: His prayers on earth were attended with great cries, and groans, and debasing of himself: but this in Heaven is nothing but the presentation of his will, that what he had prayed for, and obtained for his people▪ should be applied to them.

[ IV] Fourthly, consider the adjuncts of his Priestly Office: He is a Priest after the order of Melchizedek, Psal. 110.4. Heb. 7.17. which doth imply.

1. The conjoining of the Kingly power to the Priesthood, which was forbidden by the Lord: King Uzziah was smitten for meddling with the Priests Office. Had Christ only sanctified himself to be a Priest for us, without this Kingly Office, we should still be under the power of our lusts, and should have wanted a Spiritual Prince of glory, against that Prince of darkness.

2. It implies the spirituality of his Priesthood: For Melchizedek, though a Priest, yet he brought only bread and wine to Abraham to refresh him so: Christ after that bodily oblation of himself, hath now appointed his children no other but spiritual sacrifices.

3. There is implied the perpetuity of it: there is no abolition, or translation of this Office to any other.

4. This Priestly Office was confirmed by an oath, Heb. 7.21, Every word of God is as sure as his oath, but this was done to establish our faith: for its the hardest thing in the world for a soul troubled with sin, to believe that Christ hath made such an atonement, and purchased reconciliation: therefore God did not only promise, but swore it.

Quest. What are we further to consider about the Priesthood of Christ?

[ I] Answ. First, That Christ is not only the Priest, but the Sacrifice itself: He offered up himself in the bloody and ignominious death of the Cross for our sakes.

[ II] Secondly, That he is not only Priest and Sacrifice, but Altar also. Priest he was in both his Natures as God and Man: Sacrifice he was in his human nature, because that only could suffer: and Altar he was in respect of his Divine nature, because by that he was sanctified.

[ III] Thirdly, In a Sacrifice it was necessary that there be some kind of destruction or annihilation of the thing to the honor and glory of God: so Christ suffered both in soul and body, in those exquisite torments which were upon him; he was wounded all over for our transgressions.

Fourthly, that Christ offered up his body as a sacrifice to God: For its unlawful [ IV] to offer sacrifices to any but to God, because hereby is represented God's supreme Dominion and Majesty, which is signified by the destruction of the thing offered. Now though Christ did not cease to be God, yet by his death there was a separation of soul and body, though not of the Divine nature from either. It was then unto God that he offered up himself.

Fifthly, this sacrifice was by way of expiation, and propitiation to atone, and [ V] pacify the justice of God, which otherwise would have been a consuming fire to all man-kind, as it was to the Apostate Angels.

Sixthly, the holy and • ust nature of God against sin is such, that there was [ VI] a necessity of Christ's sacrificing himself upon the cross for us.

Quest. What are the properties of Christ's sacrifice?

Answ. First, it had infinite worth in it: So that if God had so ordained, it would have procured reconciliation for all the sins of all mankind, and [ I] that because the person offering was God, as well as man: Hence, Rom. 8.33, 34.

2. Its of infinite worth in respect of the gracious readiness, and willingness of him that did offer it.

3. It had infinite worth in respect of the thing offered, which was no less then the precious body and blood of Christ himself.

Secondly, though Christ offered up himself a sacrifice, yet the appplication of [ II] it must be in such a way as God hath appointed, which is not done till it be received by Faith: For so the Father hath appointed that this price should reach to none but those that believe.

Thirdly, that hence Christ's blood doth not only wash away the guilt [ III] of sin, but the filth of it, Tit. 2.14. So that none can plead the justifying efficacy of Ch • ists death, that have not also the sanctifying efficacy of it.

Fourthly, though Christ offered up himself but once, yet the virtue, and power [ IV] of it doth abide forever; yea, it extended to the godly that lived before his sufferings.

Fifthly, that its continually useful and necessary, because we renew our [ V] sins daily, and it behooves us to apply this medicine continually.

Sixthly, consider the certain success, and prevalency of it to reconcile [ VI] us to God.

Seventhly, its that sacrifice which Christ presents to his Father.

Eighthly, the purity of this is not to be forgotten: Christ is a Lamb without [ VII] spot, 1 Pet. 1.19. For as we must have a Priest without sin, so a sacrifice without [ VIII] any defect: otherwise this sacrifice would have needed another, and so in infinitum.

Ninthly, the virtue of this sacrifice is to make us like Christ himself: He [ IX] thinks it not enough to be a King and Priest himself; but he makes us Kings and Priests forever. We offer up prayers and praises to him, and by him we conquer all our spiritual enemies.

Quest. How is Christ the cause of our sanctification?

Ans. First, efficiently: For not only the Father, and Spirit, but Christ himself [ I] also is the cause of all the holiness we have; therefore called, The Life ; because he gives all supernatural life to his: and the vine, John 15.1. because as the branch separated from the vine can bring forth no fruit, so neither we without Christ: as also the Author and finisher of faith, Heb. 12.2. Of his fullness we all receive, &c. Joh. 1.16.

[ II] Secondly, he is the meritorious cause of our sanctification: and therefore not only pa • don of sin, but holiness and zeal is made the consequent of Christ's death, Rom. 7.8.

[ III] Thirdly, Christ in a large and improper sense is called the formal cause of the good that is in us: an assistant form, not informing, i. e. Christ received and applied by faith, doth in a most inward, and intimate manner live in us, and thereby strengthens us: Hence, Gal. 2.20. I no longer live, but Christ in me. For by faith we are united to him, and so he becomes our Head from whom we have all spiritual influx.

Fourthly, Christ is the final cause of our sanctification, i. e. we are made [ IV] holy to this end, both that we may show forth the praises and glory of Christ as our redeemer, as also that we should live to him: desiring to know nothing but Christ crucified, 1 Cor. 2.1.

Quest. Did Christ do as much for one believer as for another?

Answ. Yea, as will appear if we consider these things.

1. Christ as mediator did receive all equally into his charge, and trust; the Father gave such a number of persons, neither more, nor less to Christ, to purchase their salvation, and everyone of these he did exactly know: For to him, as God, all things past and to come are present.

2. As thus Christ in a Mediatory way received everyone to his charge, and trust so in the discharge of it, he had an equal respect to all, not willing the salvation of one believer more then another.

3. In respect of the effects and fruits of his Mediatory love, in some particulars all are alike, as in justification; all believers stand alike justified through the blood of Christ, all are accepted of, and beloved of Christ alike. Though its true, one is more justified then another extensively, but not intensively, i. e. one hath more sin forgiven then another; yet Christ's righteousness is the same in itself to all: As the light of the Sun is the same to every star, though one star partaketh more of it then another.

4. In the application of Christ's benefits there is no regard to external temporal differences, so that a poor weak Christian may enjoy more of God and Christ then the richest, or learnedst in the world.

5. Christ's gracious promises, which are for the main the substance of the covenant of Grace, are equal to all his. Indeed there are peculiar promises, which are made either to some high degrees of grace, or to some in their peculiar promises, which are made either to some high degrees of grace, or to some in their peculiar relations, or sufferings for Christ, which do not belong to all; but the Covenant of Grace, which is the substance of all promises, i • offered, and fulfilled in one Believer as well as in another: For, 2 Corinth. 1.20.

Object. But such glorious promises do no not belong to me, I am so poor and unworthy? though others may claim them, yet I may not?

Answ. Hereby thou chargest Christ sinfully and foolishly: Is not Christ's promise universal to everyone that is heavy laden, Matth. 11.28. why dost thou except when Christ doth not, saith he, not clearly, Him that comes to me, I will in no wise cast out, John 6.37. though nexer so miserable, wretched and sinful.

Object. But we cannot go to him?

Answ. John 6.37. All that the Father giveth me, shall come to me. Christ will not break the bruised reed, nor quench the smoking flax, Matth. 12.22. Yea, the promise of perseverance is to every godly man, as well as to any, 1 Pet. 1.5.

6. Christ's power, protection, care is to one as well as to another, though he may suffer some to be more afflicted, Heb. 13.5.

Quest. But doth not Christ love a strong Christian more then a weak one.

Answ. In some particulars the poor weak Christian hath more love and affection from Christ then a strong one.

1. Christ commonly shows more pity and compassion to such as are objects of greater want and indigency. He gently leads those that are with young.

2. His protection, and preservation of such is more peculiar, and emphatical; the weaker thou art, the greater is God's power and grace manifested in thee, 2 Cor. 12.9. He is the Father of the Fatherless: when we are weak, then are we strong.

3. He doth commonly vouchsafe more inward comforts, and evidences of his love to such, and gives them more cheerfulness and joy▪ yea, new converts have many times more joy then they have all their life after.

4. God doth in a singular manner keep them from those exercises and temptations which many times he lets to fall upon those that are more eminent, John 21.18.

5. Though they are weak in some things, yet Christ makes them remarkably strong in some other things; the Apostles for fear fled from Christ, when Mary followed him to the cross.

6. To the weak, God hath made glorious promises for the increase of their grace, Isa. 40.31. Mat. 5 6. Zach. 12.8.

7. God sanctifies these infirmities and weaknesses to them, so that they get more good by their weak graces, then others do by their strong. Its better to be a babe in grace, fearing to fall, then presumptuous, as Peter was.

Quest. Is there then no difference between believers in respect of the fruits of Christ's death?

Answ. Yes: For,

First, though justification be alike, yet their sanctification is not: one is more holy then another: as one star differs from another in glory, so do Christians [ I] in grace: there are babes, and strong men in Christ. Carnal, and spiritual. Indeed, one is sanctified as well as another, aeque, but not aequaliter : the measure and degree is different.

Secondly, as sanctifying, so common gifts which are for service, God gives [ II] them in much variety, Eph. 4.16. 1 Cor. 12.4. there be diversity of operations, yet but one spirit.

Thirdly, the means of grace are likewise differently administered: Some live [ III] under more powerful means then others: some also live in clearer, and more evidencing times of God's grace then others: yet is there not one Elect person, though living in remote and dark corners, but the converting grace of God will find him out.

Fourthly, their temptations, either inward or outward, are very different: all [ IV] God's children have not such buffertings of Satan as Paul had. Obadiah lived quietly in Ahab's Court, when Elijah was pursued to death, Rev. 2.10. the Devil shall cast some, not all, into prison ; yet in these different administrations all believers may take the same essential comfort, and look for the same substantial happiness.

Quest. What are we to consider about the glory of Christ?

Answ. That the glory which Christ hath, he communicates it one way or other to his children: If the head be crowned with glory, it redounds to all the body. Yet to understand this aright, consider

1. That the glory which Christ hath, as it is personally and subjectively his, so its incommunicable. For if that should be made ours, we should be the only begotten Sons of God, Mediators, and Savior's, &c.

2. We must consider a difference of those effects of glory which Christ vouchsafeth to his. One instance of glory was to work miracles; this was part of the glory that was common to Christ and others: yet it was communicated only to some of the Apostles and believers in the primitive times: yea to some to whom he was not an head in a spiritual and saving manner; yet herein was there a great difference between Christ and believes, he wrought them in his own name, and power, they through the name of Christ.

2. There are some things which Christ did that are made legally ours: God accounts it as if we had done them. So Christ's sufferings to take away the curse of the Law, and his obedience to the rule of the Law is made ours; and therefore by his obedience we are said to be made righteous.

3. There are glorious privileges which Christ hath, and he gives them to us also; we are sons as well as he, yea, co-heirs with him in glory, Rom. 8.17. we shall reign with him, be raised up, sit on Thrones of glory with him, judge the world with him; as he hath a rod of iron to break the Nations with, so shall the Saints have, Rev. 2.26, 27.

4. There is the sanctification of our natures by grace: and as Christ was sanctified, so also doth he sanctify us: he sanctified himself for this end, and of his fullness we all receive, Joh. 1.16. So, 2 Cor. 3.18. and 4.6. For he made himself a sacrifice, not only to remove the guilt of sin, but to subdue it▪ to make us holy as well as happy.

Quest. How came Christ, being God, to pray to the Father? For by this the Arians, and Socinians would prove him not to be God? For say they, why should he pray that could do what he pleased?

Answ. Christ, though God, yet as man he did pray to the Father, and that for these Reasons.

1. Because as man he was not omnipotent, and so his human will was not able to accomplish what he desired, in which respect it was that as man he prayed.

2. Christ as man was subject to the Law of God, and so was bound to give that service, and religious worship to God which the Law required, and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to. So was his baptism, Mat. 3.15.

3. Though all things were due to him, yet by the ordination of God, he could not partake of them but by prayer. Ask of me, and I will give thee the Heathen for thy inheritance, &c. Psal. 2.8. Prayer is appointed both to Christ and us as the medium whereby God's purpose is brought to pass.

4. Christ prayed upon the same ground as he gave thanks: He praised God as the Father of such mercies as his soul was affected with, and so he prayed to God for such things as he had not yet the full accomplishment of.

5. Christ prayed for our example, that we should imitate him.

Quest. What then is the difference between Christ's prayer, and ours?

[ I] Answ. First, if we speak absolutely of Christ as a person, so he needed not to pray: For so being God as well as man, he could have done all things the human nature desired without any humble supplication to the Father: but its otherwise with us.

[ II] Secondly, neither did Christ pray for any spiritual gracious mercies: which are the chiefest matter of our prayers, because such things imply a sinful imperfection in the subject.

[ III] Thirdly, neither did Christ use prayer as a means to quicken, and excite his heart, to make it more heavenly and zealous, as we do.

Fourthly, all that he could pray for was in reference to his body, and the further glorification of that, he having taken our infirmities upon him: Its not so with us.

Quest. Isa. 53.3. Its said, that Christ had no form or comliness: Is this so?

Answ. First, To God he was altogether desirable, the only beloved, and comely in his sight, and without whose grace none is beauteous in God's eye, Psal. 11.7.

Secondly, He had form and comeliness to the admiration of the good Angels, [ II] which made them cry Holy, holy, holy, when they beheld the Majesty of his beauty.

Thirdly, The Devils spied a beauty in him, when they acknowledged him to be [ III] the Son of the high God, Luke 8.28.

Fourthly, Believers, who are the most clear-sighted in the world, acknowledge [ IV] that he is altogether the fair, and the chiefest of ten thousand, Cant. 5.10, 16. and 7.6.

Fifthly, The eyes of unbelievers will one day be opened to see his beauty, [ V] either in their conversion, when their carnal eye is made spiritual: as we see in P • ul, Nicodemus, &c. or in the day of judgment, 2 Thes. 1.10. when he shall appear in glory.

Quest. Whether was Christ in his face, and outward feature beautiful, as Psal. 45.2. thou art fairer then the children of men?

Answ. That Text speaks not of his outward beauty, but of his inward, and spiritual beauty, by reason of his wisdom, holiness, righteousness, meekness, &c. yet its very probable that in his body he had much comliness: For these reasons.

1. The Jews never twitted him with any corporal deformity, which they would out of malice have done, if he had had any deformity.

2. He was not subject to any miscarriages in his conception, or birth, whence weakness, and deformities ensue.

3. He was not subject to diseases which come by sin, and often deface the beauty of the body, nor to any intemperance in life, which spoils the comliness, and color. Indeed Christ took some universal infirmities of man, as hunger, thirst, mortality, &c. but he took no particular infirmities, of blindness, lameness, &c, He that was perfect God, was made also perfect man. Some think, and that very probably, that the first and second Adam were as comely, and well featured in body as ever any in the world: being both formed without sin, and without man, and being more immediately completed, and perfected by God.

Quest. How, and why should God hide his face from his Son, seeing he loved him always? and when he cried out that he was forsaken, did he cease to be God, or to be in God?

Answ. God did not hide his face from him, as he was his Son, but as he was our surety in the room of sinners: He hid not his face from Christ as man, but as a Mediator.

Again, it was not the Godheads forsaking Christ according to Essence, but according to sense. It was not a total, absolute, and final forsaking, but only partial, and for a short time. Calverts mel Caeli.

Quest. What are the parts of Christ's Office?

Answ. That he is a Prophet, a Priest, and a King, Christ revealed, and revealeth to the Elect the whole counsel of God, as a Prophet. He procured, and procureth for them all the good therein revealed as a Priest: what he revealed as a Prophet, and procured as a Priest, but as yet is unaplyed, he applied, and applieth as a King.

Quest. Why are the parts of his Office mentioned in this order?

Answ. First, in respect of man, whose ignorance is healed by him as a Prophet, his alienation as a Priest, his impotency to subjection, as a King.

[ II] Secondly, In respect of the manner of the actual dispensation of salvation, made known by him as a Prophet, procured by him as a Priest, applied by him as a King.

[ III] Thirdly, In respect of the manner of the execution of his Office: He taught as a Prophet, He suffered as a Priest, He entered into Heaven as a King.

Quest. How is Christ a Mediator?

Answ. He is a Mediator of our Salvation, but not of our Election.

Quest. Doth it not imply inferiority to be a Mediator?

Answ. Christ, in respect of the Divine Nature is equal with God, Phil. 2.6. but in respect of his Office, and the human nature, both which the word Christ precisely taken, holdeth out to us, he is inferior to the Father, Joh. 14.28.

Object. Christ being both God and Mediator, which is an Office implying inferiority, it follows from hence, that Christ is inferior to himself?

Answ. Christ as Mediator is inferior to himself as God, inequality in respect of Office, consisteth with equality in respect of Nature, and Persons.

Object. Christ being both God and Mediator, it follows that Christ is a Mediator to himself.

Answ. A Mediator is so either properly, or Analogically. Properly who reconcileth others unto others. Analogically who reconcileth others to himself: As he that doth justice unto another, exerciseth justice properly: but he that doth justice unto himself, exerciseth justice proportionably: Christ performeth the part of God accepting, and of a Mediator reconciling, in a diverse respect.

Object. But 1 Tim. 2.5. There is one God and one Mediator, the Man Christ. Hence it seemeth that Christ is Mediator as man, not as God-man?

Answ. The word man here is not taken in an abstracted sense, for the human nature alone, but in a concrete sense, signifying the Person, and Nature, yea both Natures together. So also, Acts 20.28.

Object. If Christ as God-man be Mediator, then the Divine nature subsisting in the relation of the Son, received the Office of Mediator, and consequently something may be added to God, but nothing can be added to God, because he is perfection itself?

Answ. The Divine Nature received not the Office, as considered in itself, but in respect of its voluntary dispensation, as accepting of subsistence with the human Nature, i. e. Christ received and sustained the Office of Mediator, not as God alone, nor as man alone, but as God-man: the Divine Nature in respect of its voluntary dispensation: the Human Nature properly. To the Divine Nature there is not anything added, only a relation: but to the Human Nature there is added a real change.

Quest. What are the principal effects, and consequents of the personal union, in respects of Christ Manhood?

[ I] Answ. First, the grace of eminency, whereby the Manhood in respect of this personal union is exalted far above all Creatures, and now sitteth at the right hand of God.

Secondly, Created habitual grace, which Christ received out of measure, [ II] Joh. 3.34. It was in him in his full latitude in four respects.

1. In respect of its subject, here it is to be found in its proper subject, as light in the Sun.

2. In respect of its nature: there is in Christ all kind of grace.

3. In respect of the intensenesse of it: its in him in the highest degree, both negatively, it could not be exceeded, and positively, none was equal to it.

4. In regard of the effects, that he might be fit to derive unto his members all that measure, and fullness of Grace that becometh such an Head; Grace in the Elect is the same in kind, with that created Grace that is in Christ.

Thirdly Created power, which also is out of measure, the power of working miracles was in Christ as man constantly, and permanently after the manner of an habit; not so in the Prophets, and Apostles. Yea the humanity of Christ, besides its inherent power, which exceeds also other creatures, is also an instrument of the Divinity, which is Omnipotent: Hence, Christ as man could, and can do whatsoever he pleaseth either by his Inherent power, or as an instrument of the Divinity: Hence he received that complete authority of executing all power both in heaven and earth, Matth. 28.18.

Fourthly, Created knowledge. Knowledge in Christ is either increated, which is in him as God: whereby he knoweth all things, Joh. 2.25. or created, which is in him as man, and is of three sorts. Beatifical, Infused, and Experimentall:

1. Beatifical knowledge is called the knowledge of vision, whereby he doth not only see God face to face, as the rest of the Saints do, but sees also the Manhood in personal union with the God-head: the knowledge of the blessed, and the torment of the cursed: of it, Joh. 1.18. its principle is the perfect understanding of the manhood: Its medium, the light of glory.

2. Infused, whereby he knows all things that can be known by the concreated abilities of Angels or men: Of it, Isa, 11.2. Its principle is an habit infused by God: Its medium, the light of grace.

3. Experimentall, whereby he knows all things that can be known by practice, and rational observation of events: of it, Luk. 2.25. Its principle, the faculty of reason: Its medium, personal experience, Heb. 5.6. and observation of reiterated events by the light of reason. Christ's beatifical knowledge admits not of increase, in respect either of the habit, or act. His infused knowledge admitted not of increase, in respect of habit, though it might in respect of the act. His experimental knowledge seems to have admitted increase both in respect of the habit, and act, He grew in wisdom as in stature, Luke 20.40, 52.

Fifthly, The right of Divine Adoration, Heb. 1.6. Rev. 5.8. Yet we are not to worship with Divine worship the Man-hood as considered in itself, [ V] but as being personally united to the God-head, we worship him as God-man.

Sixthly, Communication of properties, which is a manner of speech, whence [ VI] that that is proper to either nature, is not only verbally, but really predicated of the person consisting of, or subsisting in both natures.

Seventhly, Capablenesse of the Office of a Mediator.

Quest. What is the state wherein the Lord Jesus executed the Office of [ VII] Mediatorship?

Answ. Either the state of Humiliation, or Exaltation.

The estate of Humiliation, continued from the time of his Incarnation to his resurrection.

The estate of Exaltation began at his Resurrection, and continues forever.

Quest. What are the degrees of his Exaltation?

Answ. His resurrection opposite to his death: His ascension into heaven, opposite to his descention into the grave: his sitting at the right hand of the Majesty of God ( i. e. in a state of glory, next to the glory of God himself) opposite to the continuing in the grave.

Quest. What is Christ thus in glory now doing?

Answ. Executing his Mediatory Office, not in a condition of humiliation, as when here, but in a manner suitable to his state of glory.

Quest. How doth he now execute the Prophetical part of his Office?

Answ. By sending forth the Ministry, giving gifts, and making the improvement thereof effectual for the calling home, and building up his Elect, Matth. 28.18, &c. Ephes. 4.11, &c.

Quest. How doth he execute the Priestly part of his Office?

[ I] Answ. First, By appearing in the presence of God for us, Heb. 9 24.

[ II] Secondly, By continual presenting to the Father the satisfaction, and merit of his perfect obedience performed by him in his state of humiliation for us, Rom. 8.34. H • b. 7.25.

[ III] Thir • lie, By manifesting his constant will, and desire, that this his satisfactory, and meritorious obedience should be accepted of the Father for us, 1 Joh. 2.1.

Fourthly, By declaring it to be his constant will, and desire that the benefit [ IV] thereof should be effectually applied to us, Heb. 7.25. and 10.10.

Note. Some hold that Ch • ist still in heaven as man, doth pray to God the Father, properly, and formally in respect of his Church, whence, say they, he is called an Advocate with the Father, and is said, still to make intercession for us: yet not that he prayeth in so servile and humble a manner as he did whilst here, yet (say they) its more then a mere presenting of himself, or his will that the Father fulfill what he hath purchased: Its a true, and formal praying, neither (say they) is this anymore indecent or unbeseeming Christ as man in Heaven, then praising of God, which yet as man he doth.

Quest. How doth he exercise the Kingly part of his Office?

Answ. By applying unto his Elect by his Spirit, what he revealeth as a Prophet, and purchased as a Priest, by ruling in his Elect by his Word, and Spirit, together with defending them from his and their enemies. Mr. Nortons Orthodox Evangelist.

Quest. How was Christ revealed under the Old Testament?

Answ. The first prophesy of Christ was by God himself given to Adam, Gen. 3.15. the seed of the woman shall break the Serpents head: and Christ was that seed of the woman, being born of a woman only, a Virgin that had not known a man: and therefore at the very time when he fulfilled this promise upon the Cross, he said to his Mother, woman behold thy Son: woman, not Mother, to intimate that he was the seed of the woman long before spoken of. Abraham also expected this promised seed, Joh. 8.56. he saw my day, and rejoiced : this was the soul of the Covenant of God made with him, the seal whereof was circumcision, an image of his blood-shed. Isaac was a Type of his seed in many respects.

1. Isaac was born of Sarah, a barren woman, and past child-bearing: Jesus was born of Mary, a Virgin, springing like a branch out of a dry stock: like a stone hewn out of a Rock without hands, Dan. 2.45.

2. Isaac bare the wood that should have consumed him, Christ bare the Cross on which he was crucified.

3. Isaac was bound, Jesus was bound.

4. Isaac should have been offered for a Sacrifice, Jesus was offered a Sacrifice for the sins of the world.

5. Isaac on mount Moriah: Jesus on mount Moriah, as some think.

6. From Isaac arose that proverb, in the mount will the Lord be seen. In Jesus its much more true: For no man hath seen the Father at any time, but the Son, and he to whom the Son hath revealed him : in him we see all the love of God: For behold what love the Father hath given us, in that he hath sent his only begotten Son into the world, that whosoever believeth in him might not perish, &c.

Many such Types had those times, like Prospective Glasses to convey their glimmering sight to the only object of happiness Christ Jesus. as Jacob, who got the blessing in his eldest brothers garment. Joseph who was stripped of his cote, sold by Judah's motion, stood before Pharaoh at thirty years old, whose core dipped in blood, turned the wrath of his Father from his brethren: even as Christ was stripped by the Soldiers, sold by Judas treason, stood before God in his Office about thirty years old, and in whose blood we being dipped, are delivered from the wrath of God the Father. Thus before the Law: under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day, and of fire by night, their day was something overcast by a cloud, and yet their darkness was something overcome by a light. Hence Peter compares the word of the Prophets to a light shining in a dark place, 2 Pet. 1.19. Now all the light they had was borrowed from Christ, as the Stars do theirs from the Sun, and all lead to Christ again, as little Rivers to the Ocean. See this

1. In their Sacraments: their ordinary Sacraments were Circumcision, and the Passover, which both had reference to the same inward grace: For what meant the blood-shed in Circumcision, and sprinkled on their door-poosts in the Passover, but the blood of Christ shed for the remission of • ines, and sprinkled on our hearts to cleanse us from sin: Christ was the true Paschal Lamb, in whom therefore the Law of it is fulfilled, Not a bone of him shall be broken, where John calls him, the Lamb of God, &c. Joh. 1.29.

Again the pillar of cloud, and fire, and the Red Sea in which they were Baptized, as 1 Cor. 10.2. called in the Gospel the Baptism of water, and fire, signified the effusion of the blood of Christ, and the infusion of his graces: the merit of his passion, and the efficacy of his Spirit in our hearts to make it ours by application: The water that came out of the Rock, being smitten with the Rod, when the people were ready to perish, signified the blood issuing out of Christ's body in his bloody sweat, when the wrath of God, the Rod of God lay heavy upon him, when the chastisement of our sins was upon him: so that which streamed out of his side when pierced by the Soldier, which was spilled for our sakes, who otherwise had perished.

The Manna wherewith they were sustained in the Wilderness, was Christ, that Bread of life that descended from Heaven, Joh. 6.35. So 1 Cor. 10.3, 4.

The brazen Serpent figured Christ lift up upon the Cross, and as that saved all that looked to it being stung with fiery Serpents: So Christ saves us from the power of the old Serpent the Devil, &c.

2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ, the blood of all their Sacrifices propitiatory, and gratulatory, of Bullocks, Rams, Goats, Lambs, &c. were all but Types leading to Christ, who was the true Sacrifice, in which all others were sanctified, and by which God's justice is satisfied: and they were so many, in such variety to seal to them his all sufficiency.

So were all their curious Ablutions, and costly Oblations of Rost, Baked, Sod, Fried, to teach our perfect washing by his blood, and perfect nourishment by his body, which suffered the heat of God's wrath, and so was dressed to our appetite, and sauced with such diversity to take away our satiety.

The two Goats, one offered as a sacrifice for the sins of the people, the other, having the sins of all the Congregation confessed over him, was let go into the wilderness: both which express Christ in a double respect, either because he was slain that we might escape: or because Christ was dead and is alive, Rev. 2.8. he dying for our sins, and rising again for our justification, Rom. 4.25.

So in the purgation of the Leper, two birds were to be brought, the one to be killed, the other to be let fly being first dipt in the blood of the former, as Christ died for us, and we being dipt in his blood escape death eternal.

3. All their holy persons represented to them their Messias: their Priests, especially the High Priest, who sacrificed, and blessed the people in his Name, in whom all the Nations of the earth were to be blessed. And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord; So did Christ of all his faithful. The High Priest entered into the holy of holies once a year, not without blood; So did Christ by his own blood open a way for us in the highest heavens, &c.

4. The holy places also were Teachers of the same truth: As,

(1) The Tabernacle was a visible sign of God's presence amongst his people, therefore in it was placed the mercy-seat, even Jesus Christ in whom it pleased God to have mercy on whom he will have mercy.

(2) So was the Temple, and therefore they were to offer their sacrifices at the Temple: their prayers were to be in, and towards the Temple, because all were sanctified and accepted in Christ who was the true Temple: but when Christ the true light came into the world, all these shadows fled away. Dr. Stoughtons Christ crucified the tree of life.

Quest. How may it be proved that Christ is true God?

[ I] Answ. First, he to whom the name of God doth properly belong, he is truly God or the most high: But the Name of God doth properly belong to Christ, therefore he is God; Christ is called God, so as no creature is, both subjectively, and by way of attribution.

1. Subjectively. So 2 Sam. 23.3. The God of Israel said, &c. which is a Prophesy of Christ, and can only be meant of him as our Mediator. So, 1 Tim. 3.16. God was manifested in the flesh.

2. By way of attribution the Name of God is spoken of him. So, Isa. 9.6. The mighty God, Hos. 1.7. I will save them by the Lord their God : So, John 20.28. My Lord and my God, Joh. 1.1. The Word was God, Tit. 2.13. The Great God, Rom. 9.5. Christ is over all, God blessed forever. He is called also Jehovah, which is altogether incommunicable to the creatures: nothing his eternal essence: So, Rev. 1.4. To him which is, which was, and which is to come. God himself also makes himself known to his people by this name, Exod. 3.14. I am that I am. So, Psal. 83.19. that they may know that thou whose name is Jehovah, &c. which name is never in Scripture attributed to false gods, or to creatures. Now that this name Jehovah is ascribed to Christ, appears, Jer. 23.6. He that is our righteousenesse is Jehovah, the Son of God, and not the Father, who by his righteousness doth move the Lord to justify us. Nor is Christ thus called alone in that place, but in many others also; as, Isa. 40.3. Prepare ye the way of Jehovah ; which Mark expounds of Christ, Mark 1.2, 3. So, Zach. 11.13. Jehovah said to me, &c. which Saint Matthew applies to Christ, Matth. 27.7. and in that Prophetical Psalm of the Kingdom of Christ, Psal. 97. Christ is six times called Jehovah.

[ II] 2. Arg. If the Divine attributes do truly properly belong to the Son of God, then is he truly and properly God: But the Divine attributes do truly, and properly belong to the Son of God; therefore he is truly God: As eternity is an attribute which is proper to God alone; and this belongs to the Son of God, John 1.1. In the beginning was the Word : Now if Christ was before the Creation, he must then needs be from all Eternity: For before the Creation there was nothing but God. So Prov. 8.22, 23. The Lord possessed me (wisdom) before his works of old, I was from everlasting. Now that Christ is called Wisdom, appears, Luke 7.35. and 11.49. So, John 17.5. Glorify me with the glory which I had with thee before the world, and Rev. 1.8. I am Alpha and Omega, the first and the last, which was, and which is, and which is to come, Rev. 22.13. I am the beginning and the end. Now these titles do belong to God, Isa. 41.4. and 44.6. and 48.12. So, John 8.58. before Abraham was, I am : compared with, Exod. 3.14. I am that I am.

Again, he is Omnipresent, Mat. 28.20. Lo I am with you always, &c. So Rev. 1.13. and 2.1. He is in the midst of the golden Candlesticks.

So also he is omniscient, which is peculiar to God. 1 King. 8.39. 2 Chron. 6.30. Prov. 15.11. Act. 1.24. Now that this properly belongs to Christ is proved, John 21.17. Lord thou knowest all things, &c. So, Joh. 2.25. 1 Joh. 3.20. Rev. 2.23.

He is also Omnipotent, which is peculiar to God: Hence, 1 Cor. 1.24. he is called the Power of God, and Isa. 9.6. the Mighty God, Tit. 2.13. the great God, Hos. 12.5. the Lord of Hosts. So, Zach. 2.8.

Again, absolute power to work so as he will is peculiar to God: but this title belongs to the Son of God, Joh. 5.21. He raiseth and quickeneth whom he pleaseth, and John 10.28. I give to my sheep eternal life, John 17.24. Father I will that those which thou hast given me may be where I am, &c.

Also predestination of some to eternal life is peculiar to God, which also is attributed to Christ, Joh. 13.18. I know whom I have chosen, John 15.19. I have chosen you out of the world ; and this election was before the foundation of the world, Eph. 1.4.

3. Arg. Its proved by comparing parallel Texts of the Old and New Testament [ III] together: For such Texts in the Old Testament, as without controversy are meant of the true, and everliving God, are in the New Testament expounded of our Lord Christ: So, Numb. 14.12. and 21.5. I will smite them with the pestilence, &c. which Saint Paul expounds of Christ, 1 Cor. 10.9. The people tempted Christ, and were destroyed of Serpents. So, Psal. 102.26. O my God take me not away in the midst of my days: Of old thou hast laid the foundations of the earth, &c. which is applied to Christ, Heb. 1.10. So, Isa. 6.5. &c. Mine eyes have seen the Lord of Hosts : then follows, Make the heart of this people fat, &c. which was accomplished in Christ, Joh. 12.37, 41.

Again, Isa. 25.6, 7, 9. Hos. 13.14. the Lord of Hosts will make a feast, &c. he will swallow up death in victory ; which is meant of the Lord Christ, 1 Cor. 15.54, 57. Rev. 21.19. Isa. 25.9.

So, Isa. 35 4. Your God will come and save you, and v. 5. then the eyes of the blind shall be opened, &c. which shows that it must be meant of Christ, and his miracles, as Luke 7.22. So, Joh. 1.34.

Again, Isa. 40.3. Prepare the way of the Lord, &c. meant of Christ, Matth. 3.3, &c. Isa. 40.8. the Word of God abideth forever, i. e. the Gospel of Christ, 1 Pet. 1.25. Mat. 24.35. So, Isa. 40.10, 11. — his reward is with him