faithful For the seed of faith remains in them that knits them to Christ though the sense thereof be lost until they repent Hence the answer to the question is That the children of such persons as are excommunicated are to be baptized because they are indeed and in the judgement of charity true members of the body of Christ though in some regards they are not for the present esteemed so to be Quest. What reasons may be rendred for this Answ. Children of Parents that are professed members of the Church though cut off for a time for some offence have right to Baptisme First because it 's not in mans power to cut them off from Christ though they are excommunicated Seconly the personal sin of the Parent may not keep the blessing from the childe and therefore it may not deprive him from partaking of the Ordinance of God Thirdly difference must be made between them which do not make separation from the Church and yet are great offenders and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel Fourthly we must put a difference between those that have given up their names to Christ though fallen grievously and Turks and Infidels that are out of thr Covenant and never belonged to the Church Fifthly If Gods mercy enlargeth it self to thousands of generations men should not be so hard-hearted as to question whether such Infants belong to the Covenant and thereupon to deny them the Sacrament of Baptisme Quest. Whether have children borne in fornication right to Baptisme Answ. They ought not to denied it For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation Quest. Are there no cautions to be obsâ—rved Answ. Yea First that the Parent be one that holds the true faith and Reliâ—ion Secondly that the Minister exhort him to true and unfeigned repentance for his sinne committed and that before the childe be baptized Thirdly that there be some appointed to answer for the Infant besides the parents and to make solemn promise to the Church that it shall be carefully brought up and instructed in the faith The same also is to be done before the baptizing of the Children of Parents that are excommunicated Master Perkins Vol. 2. p. 74. Quest. How many wayes is Baptisme taken in Scripture Answ. First it signifies the superstitious washing of the Pharisees who bound themselves to the Baptismes or washings of Cups and Pots Mark 7.4 Secondly the washings appointed by God in the Ceremonial Law Hâ—b 9.10 Thirdly the washing by water which serves to seal the Covenant of the New Testament Mat. 28.19 Fouâ—thly by a metaphor it signifies any grievous crosse and calamity Thus Christs passion is called his Baptism Luk. 12.50 Fifthly it signifies the bestowing of extraordinary gifts of the Holy Ghost and that by the imposition of the Apostles hands Acts 1.5 and 11.16 Sixthly it signifies the whole Ecclesiastical Ministry Thus Apollos is said to teach the way of the Lord knowing onely the Baptisme i. e. the Doctrine of John Acts 18.15 Quest. What is considerable â—bout the matter of Baptisme Answ. Three things The signe the thing signified and the Apology of both Quest. What is the signe in Baptisme Answ. Partly the element of water Act. 8.16 and partly the right by divine institution appertaining to the element which is the Sacramental use of it in washing of the body and these two water and external washing of the body are the full and compleat signe of Baptisme Quest. What is the thing signified or the substance of Baptism Answ. Christ himself our Mediatour as he gave himself for our washing and cleansing Eph. 5.6 Quest. What is the Analogy and proportion of both Answ. Water resembles Christ crucified with all his merits 1 Joh. 1.7 the blood of Christ cleanseth us c. i. e. the merit and efficacy of Christ crucified frees us from our sins and from the guilt and punishment thereof Quest. What is it to baptize in the Name of the Father the Son and the Holy Ghost Answ. First these words signifie to baptize by the commandment and authority of the Father Son and Holy Ghost Secondly to baptize by and with the invocation of the Name of the true God Col. 3.17 Thirdly it signifies to wash with water in token that the party baptized hath the Name of God named upon him and that he is received into the houshold or family of God as a childe of God a member of Christ and the Temple of the Holy Ghost 1 Cor. 1.13 Quest. What then is done in Baptism Answ. The Covenant of Grace is solemnized between God and the party baptized Quest. What actions belong to God in this Covenant Answ. First his making promise of reconciliation i. e. of remission of sins and life everlasting to them that are baptized and believe Secondly the obsignation or sealing of this promise and that is either outward or inward 1. The outward seal is the washing by water which washing serves not to seal by nature but by the institution of God in these words Baptize them c. Hence Eph. 5.26 2. The inward sealing is the earnest of Gods Spirit Eph 1.13 Quest. What is the action of the party baptized Aâ—sw A certain stipulation or obligation whereby he bindes himself to give homage to the Father Sonne and Holy Ghost which homage stands in faith whereby all Gods promises are believed and in obedience to all Gods Commandments The sign of this obligation is in that the party willingly yeelds himself to be washed with water Quest. Why is it not said In the Name of God but in the Name of the Father Son and Holy Ghost Answ. To teach us the right way to know and acknowledge the true God Quest. Wherein stands the knowledge of this true God Answ. First that there is one God and no more For though there be three that are named yet there is but one in authority will and worship Hence some are said to be baptized in the Name of the Lord Act. 10.48 Secondly that this one true God is the Father Son and Holy Ghost A mystery unsearchable Thirdly that these three are really distinct so as the Father is first in order the Sonne the second and the Holy Ghost not the first nor second but the third Fourthly that they are all one in operation John 5.19 and especially in the act of reconciliation or Covenant making For the Father sends the Son to be our Redeemer the Son works in his own person the work of redemption and the Holy Ghost applies the same by his efficacy Fifthly that they are all one in worship For the Father Son and Holy Ghost are joyntly to be worshipped together and God in them Sixthly that we are to know God not as he is in himself but as he hath revealed himself to us in the Covenant of Grace and therfore we must acknowledge the Father to be our
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 meanes of that relation which the second Person the Mediatour did beare unto his Father For if the fulnesse of the Godhead should thus have dwelt in any humane 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 heire 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. VVhat 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 dayes of his flesh to the same weaknesse which we find in our fraile 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 humane person but an humane nature so it was not requisite that he should take upon him any personal infirmities as madnesse blindnesse lamenesse and particular diseases which are incident to some only but those alone which do accompany the whole nature of mankind as hunger thirst wearinesse 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 entred 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 loynes 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 humane 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 passe that this holy thing which was borne of her was in truth called the Son of God Luke 1.35 which wonderful connexion 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 intirely his own incommunicable property so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person although each nature remaineth entire in it self 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 Mediatour 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 controversie 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 Mediatour 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 Gods Justice the latter soliciteth his mercy for the application of this benefit to Gods children in particular whereby it comes to passe that God in shewing mercy upon whom he will shew mercy is yet for his Justice no loser Rom. 3.26 By vertue 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 sutor 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 behoved 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 our selves 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 Gods 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
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
him into an idol So Job 22.12 13. Psal. 94.7 Isa. 29.15 2. By thinking that there is no providence of God whereby he orders and disposeth of all things particularly So Psal. 10.11 Zeph. 1.12 3. By thinking that there is no justice in God which is when men imagine that notwithstanding their sins yet God will not punish them as he hath threatned in his Word So Deut. 29.19 20. Amos 9.10 and 6.3 2. A man denies God in his thought by placing in the room of the true God an Idol of his own brain which is done by thinking some other thing besides the true God to be their chiefest good So Epicures make their belly their God Phil 3.19 The covetous man his riches Col. 3.9 For what a man thinks to be the best thing in the world for him that is his God though it be the devil him-himself or any other creature Hence 2 Cor. 4 4. Quest. What is the fruit of this thought that there is no God Answ. It brings forth the notoriousest sins that can be even Atheism it self which is twofold 1. In practise 2. In judgement Quest. What is Atheisme in practice Answ. It 's that sin whereby men deny God in their deeds lives and conversation This hath three special branches 1. Hypocrisie which is a sin whereby men worship the true God but in a false manner giving God the outward action but with holding their hearts from him 2. Epicurisme which is a sin whereby men contemn God and give themselves wholly to their pleasures spending their time in eating drinking and other carnal delights not seeking nor fearing God which is the sin of many rich persons 3. Witchcraft or Magick which is that sin whereby men renounce the true God and betake themselves to the aid counsel and help of the devil either by himself or his instruments Quest. What is Atheisme in judgement Answ. It 's that sin whereby in opinion and perswasion of heart men deny God It hath three degrees 1. When men hold and accordingly worship the true God but yet conceive of and worship him otherwise then he hath revealed himself in his Word as the Turks Jews and Papists do 2 When men place some Idol in the room of the true God holding the same for their God Thus did the Gentiles when they worshipped the Sunne Moon and Stars or other creatures 3. When a man doth avouch hold and maintain that there is no God at all and this is the highest degree of Atheisme and such deserve to be put to death for treason against Heaven if he shall die that denies his lawful Prince Quest. What are the signs whereby Atheisme may be discovered Answ. David Psal. 14. sets down three signes 1. A disordered life v. 2 3. 2. Not calling on the Name of God by prayer v. 4. 3. Contemning of them that put their trust in God v. 6. Quest. What other signes are there of it Cnsw First if we deny the omniâ—presence of God and are more afraid to sin in the presence of a mortal man then in the presence of God Secondly if we think that God regards not these outward things Thus such as use oppression injustice deceit and lying in their worldly affairs are Atheists Thirdly if we say God is merciful I will hereafter repent and so escape punishment which overturns the infinite justice of God and makes him all mercy whereas he is as well just as merciful Quest. What other damnable thought is there naturally in the heart of man concerning God Answ. That the Word of God is foolishnesse Thus some thought the Gospel foolishnesse 1 Cor. 1.21 and the reason is rendred 1 Cor. 2.14 Others have the like thoughts of the Law when they judge the threats of the Law untrue and so foolishnesse Hence Deut. 29.19 Isa. 5.19 2 Pet. 3.3 4. Quest. What are the accursed fruits of this Atheisme Answ. First hence ariseth that cursed and damnable opinion of many that hold Religion to be but humane Policy to keep men in awe and so use it as a politick device to exercise mens brains to keep them from sedition and rebellion Secondly hence springs all Apostacy and departing from the faith Gal. 1.6 Quest. What other cursed thought ariseth from Atheism Answ. First that seeing the Word of God is foolishnesse therefore they will not yeeld obedience to it So Job 21 14 15. Jer. 6.18 Luke 19.14 And very many are guilty hereof Secondly then they proceed to say that it 's a vain thing to worship God So Job 21.15 Mal. 3.14 It was in David himself Psal. 73.13 Thirdly a thought of distrust thus God doth not regard me will not help me nor be merciful unto me This was Moses his sin Numb 20.12 6. and Davids Psal. 31.21 and 116.12 and of the Israelites Psal. 78.19 20. and of Peter Mat. 14.30 â—1 Quest. When do these thoughts of distrust most assault us Answ. In times of danger affliction tentation and especially in sicknesse and at death Job 7.20 and 16.12 c. so Psal. 77.7 Quest. What is the danger of these thoughts Answ. First hence ariseth all horror and terrours of conscience all feares and astonishments of heart Secondly hence comes desperation it self whereby men confidently affirme that God hath forsaken them and that there is no hope c. Thirdly this weakens the foundation of our salvation which stands in the certainty of Gods promises this thought denying the credit of them and making them uncertain Mr. Perkins of mans natural imaginations CHAP. XVII Questions and Cases of Conscience about Baptisme Quest. WHat are the Principles about Baptism Answ. First that Baptisme is a Sacrament of Regeneration Secondly that the outward signes in Baptisme is water the inward thing or substance thereof is the blood of Christ. Thirdly that the pouring or sprinkling water upon the Party baptized setteth out the inward cleansing of the Holy Ghost Fourthly that the forme of Baptisme is In the Name of the Father Son and Holy Ghost Fifthly that Baptisme is to be administred by a Minister of the Word Sixthly That they that professe the true faith are to be baptized Seventhly that the children also of such are to be baptized Eightly that by Baptisme we are engrafted into Christs mystical body Ninthly that Baptism sets out both our dying to sin and also our rising to righteousnesse Tenthly that Baptisme is but once to be administred Eleventhly that the force and efficacy of Baptisme lasteth as long as we live Quest. Can any Argument for the baptizing of Infants be brought from Circumcision under the Law Answ. Yes for there is the same extent of the Sacrament of initiation under the new Covenant as was under the old If Infants might partake of the Sacrament of Initiation and Regeneration before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3.21 that it was a like figure may be said of Circumcision All their Sacraments were like Figures
the foreskin at his feet and it seems she was no believer but a meer Midianitâ— for she contemned Circumcision when she called her husband a man of blood because of the Circumcision of the childe v. 26. and in this respect it seems Moses either sent her back or she went away when he went down into Egypt Some others think that Moses was so stricken by the Angel that he was unable to do it yet her fact was not justifiable Ob. A private person may teach and therefore baptize Answ. Private and ministerial teaching are distinct in kinde as the authority of a Magistrate and Master of a family are distinct authorities A private person as a Father or Master may instruct his children and servants but he doth it by the right of a Father or Master being so commanded by the Word of God but Ministers do it authoritatively by vertue of their Calling and Office as Ambassadors in the stead of Christ 2 Cor. 5.21 Quest. Whethâ—r is Baptisme administred by a wicked man or an heretick true Baptisme Answ. If the said Party be ordained and stands in the room of a true Pastor and keeps the right forme according to the institution of Christ it is true Baptisme Christ commands the Jewes to hear the Scribes and Pharisees because they sat in Moses chaire Mat. 23.1 though Hereticks and Apostates because they taught many points of Moses doctrine but not only such Quest. Who are the persons that are to be baptized Answ. All such as be in the Covenant really or in the judgement of charity and they are of two sorts First persons of yeares that joyn themselves to the true Church yet before they be admitted to Baptisme they are to make confession of their faith and to promise amendment of life Acts 2.38 and 10.38 and thus all such texts of Scripture as require faith and amendment of life in them that are baptized are to be understood of persons of years Secondly Infants of believing Parents This was proved largely before but because this doctrine is so much opposed I will adde something more briefly Reasons for their Baptisme are these 1. The Command of God Mat. 28.18 Baptize all Nations c. wherein the baptizing of Infants is prescribed For the Apostles by vertue of this Commission baptized whole families Acts 16.15 33. 1 Cor. 1.16 2. Circumcizing of Infants was commanded by God Gen. 17.14 but Baptism succeeds in the room of Circumcision Col. 2.11 therefore baptizing of Infants is likewise commanded 3. Infants of believing Parents are within the Covenant of grace For this is the tenour of the Covenant I will be thy God and the God of thy seed Gen. 17.7 therefore they are to be baptized Ob. But this Promise was made to Abraham as the father of the faithfull Answ. It belongs to all believing Parents For Exod. 20.6 God promises to shew mercy unto thousands of them that love him And Acts 2.39 the Promise is to you and to your children c. And 1 Cor. 7.14 your children are holy i. e. in the judgement of charity they are to be esteemed as regenerate and sanctified therefore they are to be baptized For this is Peters reason Acts 2.38 39. To whom the Promises belong to them belongs Baptisme but to you and your children the Promises belong therefore you and your children are to be baptized Ob. But we know not whether Infants are the children of God or no and therefore we may not baptize them Answ. First the same may be said of men of yeares for we know not whether they be Gods children or no how fairly soever they deport themselves so that by the like reason we may exclude them from the Sacraments Secondly we are to presume that children of believing Parents are also Gods children and belong to his election of grace God ordinarily manifesting that he is not only their God but of their seed also Ob. Infants have not faith and so their Baptisme is unprofitable Answ. Some think that they have faith as they have regeneration viz. in the beginning and seed thereof But the faith of their Parents is their faith and gives them right to Baptisme because the Parents receive the Promise for themselves and their children and thus to be borne in the Church of believing Parents is instead of the Profession of faith Ob. Infants know not what is done when they are baptized Answ. Yet Baptisme hath its use in them For its a seal of the Covenant and a means to admit them as visible members into the Church Quest. Whether are the children of Turks and Jews to be baptized Answ. No because their Parents are out of the Covenant of grace Quest. Whether are children of profest Papists to be baptized Answ. Their Parents being baptized in the Name of the Father Son and Holy Ghost and the Church of Rome or Papacy though it be not the Church of God yet is the Church of God hidden in the Papacy and to be gathered out of it therefore I see not why the children of Papists may not be baptized Only with these two cautions 1. That the aforesaid Parents desire this Baptisme for their children 2. That there be Sureties who will undertake for their training up in the true faith Quest. Whether may children of pâ—ofane Christians that live scandalously be baptizes Answ. They may For all without exception that were borne of circumcised Jewes whereof many were profane were circumcised and we must not only regard the next Parents but the Ancestors of whom it s said If the root be holy so are the branches Rom. 11.16 and there is no reason that the wickednesse of the Parent should prejudice the children in things pertaining to life eternal Quest. How oft is Baptisme to be administred Answ. But once for the efficacy of Baptisme extends it self to the whole life of man and as we are but once borne and once ingrafted into Christ So we must be but once baptized Quest. In what place is Baptisme fittest to be administred Ansâ— In the publick Assembly and Congregation of Gods people and that for theâ—e reasons First Because Baptisme is a part of the publick Ministry and a dependance upon preaching the Word of God Secondly the whole Congregation may be edified by opening the institution and doctrine of Baptisme Thirdly the whole Congregation is by prayer to present the Infant to God and to beg the regeneration and salvation of it the prayers of many being the moâ—e effectual Fourthly the whole Congregation is hereby made a witnesse of the Infant visible membership Quest. What use are we to make of our Baptisme Answ. First our Baptism must put us in minde that we are admitted and received into the family of God and therefore we must carry our selves as the servants of God in all holy conversation Secondly Our Baptism in the Name of the Father Son and Holy Ghost teacheth us that we must learn to know and acknowledge God aright i. e. to acknowledge him to
none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37 Luk. 14.26 2. We must bestow our principal care and labor in the attaining of it Joh. 6.27 Pro. 2.4 and 8.17 the reason is because that esteem can never be solid and serious which hath not endeavors added to it 3. We must with all diligence and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by Pro. 1.34 we must wait as the impotent did at the pool of Bethesda Joh. 5.3 4 7. and the reason is because God who is the author of grace hath appointed and makes effectuall those means whereby he will convey his grace to us 4. Yea we must set such a rate upon them that we must be content to sell all to purchase this pearl Pro. 23.23 Mat. 13.43 45. For though God requires nothing of us but freely bestowes life upon us Isa. 45.1.2 yet we ought to forsake all unlawfull things in act and all naturall good things in affection and disposition that we may get the grace of God Quest. What Motives may stir us up to embrace the calling of God Answ. First If we seriously consider who it is that calls us It s the omnipotent God to whom we are bound to hearken in all things though we Know not what will follow Heb. 11.8 Secondly If we seriously consider what it is that we are called to It s no small and trifling thing but to life and eternall glory 1 Pet. 5.10 Eph. 1.13 Thirdly If we seriously consider what it is that we are called from wich is nothing but sin and death Act. 26.18 Luk. 3.7 Fourthly if we seriously consider the moving cause of this our calling which is no other but the incomprehensible grace of God towards those which were his enemies Rom. 8.10 2. Cor. 5.20 and truly we are desperately hardened if such goodness will not work upon us as 1 Sam. 24.17 18 19. Fifthly If in the humility of our hearts we compare our selves with others to whom this calling is denied 1 Cor. 1.26 Sixthly If we seriously consider what a grievous sin it is to neglect this calling of God much more to despise it Mat. 22.7 8. Luk. 4.24 Seventhly If we consider what miseries God may justly lay upon us for the same Pro. 1.24 c. Ames Cas. Consc. Quest How else may our vocation or calling be described Answ. It s an effect of Gods election whereby Christ God and man doth by his Kingly authority call and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption that thereby we may attain unto life everlasting Quest. How manifold is this calling Answ. 1. It s twofold 1. Common and general whereby all indifferently good and bad elect and reprobate are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ This is ineffectual to reprobates because they refuse to come when invited to the Kings Supper Luke 14.24 Secondly Effectual calling is proper to Gods Elect when as to the outward Ministry of the Word wherein grace and salvation is offered to all believers Christ joynes the inward operation of his holy Spirit which opens our deaf eares enlightens our blinde understandings and softens and sanctifies our hard and corrupt hearts so as we attentively hear truly understand and by a lively faith apply the doctrine of grace and salvation which is preached unto us whereby we are also separated from the world given unto Christ and he to us where upon follows that neare union whereby we being ingrafted into his body mystically do become his members and he our head Mat. 22.3 8. Rom. 8.30 Act. 13.48 Joh. 6.45 Act. 16.14 Quest. What are the parts of our effectual calling Answ. First Our separation from the world of which formerly we were true members that from henceforth we should be of Gods houshold and family Joh. 15.19 Eph. 2.19 and this he doth not for any merit of ours but of his free grace Jsa 65.1 Ephe. 2.1.3.12 1 Cor. 6.11 1 Pet. 4.3 Isa. 53.6 2 Tim. 1.9 Secondly that reciprocal donation whereby God the Father gives Christ his only Son truly and effectually to all his Elect to be their Head Redeemer and Saviour and also whereby he gives his Elect to Christ to be his Members that so they may be redeemed and saved by him Isa. 9.6 John 3.16 Rom. 8.32 John 17.6 and 10.29 Thirdly the union and communion which is betwixt Christ and Gods Elect which followes upon the donation before spoken of whereby Christ and they are mystically coupled together into one body he becoming their Head and they becoming his members Eph. 4.15 16. and 5.30 John 15.1 Eph. 2.20 21 22. 1 John 4.13 John 6.54 Quest. What is the meanes of our effectual calling Answ. First on Gods part the preaching of the Word which is made effectual by the inward operation of the Spirit first to mollifie our hard hearts and truly to humble us by setting our sins before us and this is done by the preaching of the Law and so seeing our inability of working out our own salvation we are brought out of our selves to seek for salvation in Christ applying him and his merits to us hy a true and a lively faith and this is done by the preaching of the Gospel Secondly the meanes on our part is the saving hearing of the Word whereby our hearts are mollified and we truly humbled and brought out of our selves to seek for salvation in Christ whereby faith is begot in us whereby we apply Christ unto us and rest upon him alone for salvation Quest. VVhat necessity is there of our effectual calling Answ. First before our effectual calling we are no true members of the Church though we may outwardly thrust our selves into this society For the Church is a Company or Congregation which is truly called and selected out of the world and if we be not of the Church there is no salvation Eph. 5.23 25. Acts 2.47 Secondly if we be not truly called we are not truly justified nor sanctified nor can be glorified Rom. 8.30 Thirdly if we be not thus called we cannot come to Christ nor communicate with him in his benefits nor receive any saving grace of the Spirit Quest. But why should we be so careful in attending upon the VVord Answ. First because the Ministry of the Word is Gods Ordinance instituted by him for the gathering together of the Saints c. Eph. 4.11 12. neither doth he ordinarily use any other means for our Calling and Conversion Hence Philip was sent to the Eunuch Acts 8. Ananias to Paul Acts 9. Peter to Cornelius Acts 10.5 6. Secondly its God himself who speaks by the mouthes of his Ambassadors who come not in their own names but in Christs stead entreating us to be reconciled to God 2 Cor. 5.20 and 4.7 Jerem. 1.9 Luke 10.16 Thirdly the titles
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 Gods 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 Gods people Luke 1.59 â— 4. Usual Names of the countrey which custome 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 baptisme 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 minde of their baptisme 3. That they may know how that by name they are given to Christ to be his souldiers 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 registred by name in heaven Dr. Gouge Housh Duties Quest. Whether and how far are children that are married or called to publick offices in Church or State bound to obey their parents An. Childrens obedience to Parents ought to be perpetual so long as they live Implied in that Precept Honour thy father and thy mother that thy days may be long c. But yet not alwayes in the same manner and degree For whilest children live in their fathers house and under his power they ought to obey and asist in taking care of houshold affairs and in other businesses as they are commanded by them Mat. 21.28 c. But such as are married or called to publick offices though they must reverence and be helpful to them yet are they not bound to desert their callings Luke 9.62 or to returne to take care of their family businesse 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 some times but alwayes through the whole course of their lives Eph. 6.2 Secondly they must perform this obedience 1. With reverence internal and external internally they must have an high esteem of them a tender respect to and shew honour and observance of them Externally they must shew it by all reverend behaviour as by rising up before them giving them the honour to speak first c. 2. With readinesse to hear and receive their instructions Prov. 1.8 Thirdly they must endeavour to fulfil their desires by their labours or otherwise Fourthly they must submit to their rebukes Prov. 13.1 To their restraints about diet apparel recreations c. To their corrections Heb. 12.9 Fifthly they must pray for them For if they must do it for all much more for them 1 Tim. 2.1 Sixthly they must shew meeknesse of love three ways 1. By obeying without enquiring murmuring or contending 2. By bearing with their infirmities whether of body or minde yea though aged diseased crabbed 3. By obeying without respect of profit the contrary is base and mercenary Seventhly they must shew thankfulnesse and gratitude by recompencing their parents kindnesse 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. WHat 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 fulnesse 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 Abrahams birth preceded his near two thousand yeares that he who was Davids son should yet be Davids Lord Mat. 22.42 c. this is a wonder of wonders Quest. How may this knoâ— be untied Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer For by reason of the strictnesse 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 fulnesse of the Godhead bodily Col. 2.9 i. e. by such a personal and real union as doth inseparately and everlastingly conjoyne 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 fulnesse dwells is the person and that fulnesse that so dwelleth in him is the Nature Now there dwelleth in him not only the fulnesse of the Godhead but the fulnesse 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 fulnesse of the manhood dwells is not one and he in whom the fulnesse of the Godhead another but he in whom the fulnesse 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 humane person but the Divine Person did assume an humane nature and that of the three Divine Persons it was neither the first nor the second that did assume this humane nature but it was the middle Person who was to be the middle
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 imploys 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 Gods building as well as Gods 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 Sonne will reveal him Mat. 11.27 John 1.18 Being in his Fathers bosome he knows his secrets and thereby is able to reveale 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 onely gives the encrease they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit John 5.25 Eph. 5.14 Psalme 13.3 without whose assistance we are altogether ignorant For 1 Cor. 2.14 wherefore Paul concludeth concerning himself and all his fellow-labourers that all is of God 2 Cor. 4.6 7. Our Mediatour 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 Christs Kingly Office Answ. That he hath a Kingdome 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 Sonne of man and the Sonne 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 Psalme 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 Pauls 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 remaines unshaken Isaiah 43.11 Hos. 13.4 besides me there is no Saviour Quest. What are the special branches of this Kingdom of our Lord and Saviour Answ. First the one of grace whereby that part of the Church is governed which is here militant Secondly the other of glory belonging to that part which is triumphant in heaven Quest. How doth he work upon this on earth Answ. As by his Prophetical office he works upon our minde 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 Saviours 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 firme assent to the gracious promises made in Christ for the pardoning of sinnes and acceptation to the favour of God and title and interest to life everlasting For as Christ was conceived in the womb of an humble and beleeving Virgin so if we will conceive Christ in our hearts we must be humble to deny our selves in all things and believing to go out of our selves to the promises of God in Christ. Quest. Why must our Saviour be Emanuel God with man Answ. First in regard of the greatnesse of the good which we are to have by him For 1. He is to be God and man together to satisfie 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 every where 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 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 sinne and without blood there is no remission and then that he might be a merciful Saviour there must be a sutablenesse 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 Christs and so the actions of the one could not be attributed to the other Quest. How doth Christ make us friends with God Answ. First by satisfaction taking away the wrath of God 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 Emanuel is God with me Answ. If by the same spirit of his that sanctified his humane 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 finde 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 it s a sign I have an interest in him Quest. What benefits accrue to us by Gods taking our nature upon him Answ. First
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves 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 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 infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs 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 to day and for ever 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 lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe 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 for ever 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 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 for so he is not sent but begotten but as he is Mediatour 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 Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore 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 Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes 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 been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that 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 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 every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every 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 attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences 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 Christs 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
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their
evidence of our graces is a good means of comforting others For its matter of great joy and comfort to the godly who see or heare of it as 1. Of our faith and love Rom. 1.11 12. 1 Thes. 3.6 7. Phil. 2.1 Philem. 7. 2 Cor. 7.7 2. Our constancy in the truth and work of the Lord 1 Thes. 3.8 9. Col. 4.11 2 John 4.3 John 4. Phil. 2.19 Sixthly prayer to God for them is another means and that 1. For comfort to be conveyed into their hearts So did Paul Col. 2.1 2. 2. That God would give us the gift of comforting others the tongue of the learned promised Isa. 50.4 Seventhly consider the persons who are fit to be comforted As 1. In general Gods people above all others its their portion and bread which we must not give to dogges Isa. 48.22 with ch 40.1 2. So Christ Mat. 9.22 2. Weak and faint souls 1 Thes. 5.14 comfort the feeble minded c. Isa. 35.3 4. strong then the weak hands c. so doth God himself 2 Cor. 7.6 contrary is reproved â—zek 34.4 3. Mourners for sin or for want of Gods presence and for misery 1. Mourners for sin who are deeply humbled in the sight and sense thereof and in the apprehension of Gods displeasure So did Peter Act. 2.37 38. and Paul Act. 16.29 30 31. and Christ Luk. 7.37 48. He hath pronounced such blessed Mat. 5.4 and Isa. 57.18 2. Mourners for want of Gods presence and the light of his countenance such have need of comfort the Bridegroom being taken from them Mat. 9.15 3. Mourners for misery ought to be comforted as the Jews whilst captives in Babylon Isa. 40.1 2. implied Job 29.25 with Job 6.14 It s needful for such as wine for those that be of heavy hearts Prov. 31.6 7. 4. Seekers after Christ as Cant. 3.1 3. should be comforted as the Angel did the women Mat. 28.5 c. and Christ Mary Magdalen Joh. 20.11 to 19. Eighthly write letters send messengers and take journeys on purpose to comfort others 1. Write consolatory letters to the afflicted as Paul did his Epistles to Rome Corinth Ephesus Colosse c. and to particular persons as to Timothy Titus and Philemon So did James Peter John Jude and Christ to the Churches of Asia Rev. 2.10 11. and 3.10 11. 2. Send messengers as Paul a prisoner sent Tichicus and Onâ—simus to the Colossians to know their state and comfort their hearts Col. 4.7 8 9. and Tichicus to the Ephesians ch 6.21.22 and Timothy to the Thessalonians 1 Thes. 3.1 2 5. whose returns with good tydings much comforted him 2 Cor. 7.6 7. 1 Thes. 3.6 7. 3. Take journeys to comfort others Paul prayed for it Rom. 1.10 21 11. and long'd for it 1 Thes. 3.9 10 11. Quest. But who should we be so solicitous to comfort others Answ. First because of the necessity and commodity of comfort in afflictions in respect of the souls and bodies of others as well as of our own 1. Comfort is useful and needful for others in six respects 1. To support and bear them up from sinking under the pressures of troubles inward or outward Prâ— 18.14 the spirit of a man being shored up with comfort will bear his infirmities but a wounded spirit that wants the healing plaister of consolation who can bear 2. To quicken them and keep life in their spirits and to preserve or recover them from fainting and swounding Comfort is the life of our spirits yea the life of our lives without which our life would be no 〈◊〉 but a lingring death the damned in hell are said to die eternally because they are void of all joy and comfort 3. To chear and refresh them to raise them up from their sorrow Psal. 94.19 In the multitude of my thoughts within me saith David thy comforts breathed into me by thy Spirit or handed unto me by thy servants delight my soul. Comforts poure the oyle of gladnesse into hearts full of heavinesse Comfort is honey in the mouth melody in the eare and a Jubile in the heart 4. It s needful to quiet and compose the Spirits of others when inwardly disquieted and perplexed they cause a calm in a tempest 5. To establish confirm and settle others that are in a good frame of spirit to hold their spirits fast from being shaken Paul wrote his consolatory Epistle to the Corinthians that they might stand fast in the faith c. 1 Cor. 16.13 To the Ephesians that they might not be carried about with every winde of doctrine Eph. 4 14. To the Colossians that they might be rooted and built up in Christ and established in the faith Col. 2.6 7. He sent Timothy to the Thessalonians to establish and comfort them concerning their faith 1 Thes. 3.2 6. It s commodious to edifie others in their holinesse and obedience Comfort as well as councel builds men up further into the body of Christ For it corroborates the heart heightens their spirits with Paul to forget those things that are behinde c. Phil. 3.13 Paul exhorts the Thessalonians to comfort and edifie one another i. e. to edifie by comforting 1 Thes. 5.11 For 1. Comfort is a great encouragement to duties as Hezekiahs comfortable words were to the Levitâ—s that taught the good knowledge of the Lord 2 Chron. 30.22 and to the hearts of the people to animate them against the fear of the King of Assiria 2 Chron. 32.6 7 8. 2. It s a means to lead others forward on towards perfection Hence they are joyned together 2 Cor. 13.11 Be perfect be of good comfort 2. Comfort may be needful also in respect of the bodies of others or outward man which would perish in their afflictions were not their soules strengthned by comforts to stand under the pressures thereof Secondly the second reason may be drawn from the misery of them that want comfort It s a sad thing to be in affliction and to have no Comforter We to him that is alone Eccles. 4.10 It much aggravated Davids troubles Psal. 69.19 20. and 143.3 4. and Sions miseries Lam. 1.2 8 16 17 21. So Solomon judged it Eccles. 4.1 It was the Jews sad case in their captivity Isa. 54.11 and Ninivehs in her ruine Nah. 3.7 Thirdly from the excellency of the duty in it self It s an high and honourable employment to comfort others For 1. It s the work of God to comfort poor souls Isa. 57.15 2 Cor. 7.6 He glories in it as in a title of excellency 2 Cor. 1.3 Isa. 51.12 v. 3. Ps. 103.13 Isa. 66.13 and 49.15 To comfort is the act as of the Deity so of the Trinity and of every person in it 1. Of God the Father who is the Father of mercies and the God of all comfort 2 Corinth 1.3 2. Of God the Son for he as God-man and Mediator is the fountain of all consolation Phil. 2.1 If there be any consolation in Christ He takes it for granted that there is So 2 Cor. 1.5 John 14.18 and
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
Natures as his Divinity and Humanity So did the woman of Canaan Matth. 15.22 John the Baptist Joh. 1.20 27 34. the Eunuch Act. 8. 37. Peter Joh. 6.69 Secondly his Offices so did Nathaniel Mat. 16.16 the woman of Samaria Joh. 4.19 29. and John the Baptist John 1.29 Thirdly his beauty excellency and dignity So did the Church Cant. 5. 9 10 c. John the Baptist Joh. 1.20 27. and 3.28 to 33. so the Saints Rev. 5.11 12 13. Fourthly especially such things concerning Christ as others deny or doubt of As they asserted Christs resurrection which was then denied Act. 4.2 Rom. 10.9 Act. 24.15 and 23.6 Quest. What else must we confesse in reference to Christ Answ. First our faith in him and his Gospel So Mark 9.24 Joh. 9.38 Act. 24.15 Isa. 45.23 24. Our interest in God and Christ. So Job 19.25 c. Joh. 20.28 Cant. 2.16 Secondly our grace received from Christ and of the work and workings of it So 1 Cor. 15.10 1 Tim. 1.13 14. 1 King 18.12 John 21.16 Psal. 43.4 Gal. 6.14 2 Cor. 12.10 Thirdly our worshipping of God after a Gospel manner purely and spiritually without humane inventions or superstitious vanities So Acts 24.13 14. Fourthly our practice or manner of life what is the constant bent of our resolutions and endeavours So Psal. 66.16 1 John 1.1 3. Thus relations of experiences are confessions of Christ before men So also to beare witnesse a-against sinne though with our own danger So did John the Baptist Mark 6.18 27. Quest. When must we thus make confession Answ. When we are called thereunto either publickly or privately Quest. How may we be called publickly to it Answ. Either by the Church or by the Magistrate Quest. When are we called to it by a Church Answ. Either at the constitution of it or at our admission into it Quest. How are we called to confession at the constitution of a Church Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built Mat. 16.16 to 19. whence two things may be collected 1. That a good confession of faith in Christ should be made and laid as a foundation at the gathering or constituting of a Church which may be effectuall to keep the Members sound in the faith and to ingage them to hold fast their principles 2. That those are the fittest stones for the building of a Church that can give the best account of their faith in Christ. Quest. How are we called to confession at our admittance into a Church Answ. At our admission into a Church to which we desire to joyne our selves being required to give an account of our faith and holinesse we should be free and ready to do it Quest. How may that be proved Answ. First because as to beleeve with the heart makes a man a member of the invisible Church so to confesse with the mouth qualifies him to be a member of the visible Church of Christ. Secondly this gives the Church knowledge of us and satisfaction in us yea moves them to glorifie God for us and to receive us in the Lord unto the fellowship with them in all Christs Ordinances without which they may be afraid of us as the Church of Jerusalem was of Paul Act. 9.26 27. Thirdly this seems to have been the practice of the Primitive Church as now it is of the reformed Churches so Act. 2.41 Fourthly what is done at the planting of a Church is proper to be done in the augmentation of a Church whosoever would be a lively stone in this building should be a confessor of Christ 1 Pet. 2.5 Quest. How are we called to this publick confession by a Magistrate Answ. When we are brought before Rulers and Governours for Christs sake and examined about our religion then we ought to bear witnesse to Christ and his truth as Christ and his Apostles did John 18.37 1 Tim. 6.1 Luke 22.70 Mark 14.61 62. So Act. 4.5 to 16. and 5.27 to 33. Act. 6.12.15 and 24.14 to 22. and 26.2 c. and 24.25 c. Quest. When are we called to it privately Answ. First when we are asked by a single person who desires information and lays not a snare for us 1 Pet. 3.15 so did Christ Joh. 4.15 26. and 10.24 c. and 7.35 c. Secondly when we are engaged in reasonings and disputes with others about the matters of Christ and his Gospel Jude 3. we are set for the defence of the Gospel Phil. 1.17 Act. 19.29 and 17.18 24 c. and 15.2 and 6.9 10 c. Hence Phil. 1.27 Thirdly when we are in company where the name of Christ is blasphemed or his truths wayes servants are evil spoken of then we ought to stand up for Christ and his truth c. and to speak as much for them as others do against them yea to outspeak them and put them to silence Quest. Why ought we to make confession with the mouth Answ. First in regard of God and that 1. Because its an homage and service that God requires of us Isa. 45.23 with Rom. 14.11 2. God the Father did confesse and give testimony by a voice from heaven to his Sonne Christ Jesus Matth. â— 17 and 17.5 So Christ saith John 5.32 37. and 8.18 and herein we should be followers of God as dear children Ephes. 5.1 3. Hereby we give glory to God Phil. 2.11 Joh. 7.19 Rom. 15.6 Secondly in respect of Christ and that 1. Because its Christs priviledge to be confessed or an honorary that was conferred on him by God for his deep humiliation Phil. 2.9 10. and not to confess him is to rob him of that glory which is peculiar to him 2. It was Christs practice both in life and death He confessed his Father John 1.18 and 8.38 that God is a spirit John 4.24 How he will be worshipped John 15.15 and 3.32 He did bear witnesse to the truth Joh. 18.37 Hence Rev. 1.5 and 3.14 Thirdly in regard of our selves and that 1. Because we are Gods witnesses Isa. 43.10 To this end God gives us more knowledge and grace then he doth to others that we might speak more of and for God then others Hence Mat. 13.16 It s our honour to be witnesses of Christ Joh. 1.7 and 21.24 2 Cor 11.5 Act. 26.16 and 9.15 2. If we confesse God and Christ and his truth we shall be confessed by both 1. By the Father who will own and avouch us to be his people portion jewels friends c. and that 1. Before men If we testifie for God he will give testimony of us as he did of Abraham Abel Moses Daniel Enoch c. Heb. 11.4 5. Hence Gods servants have appealed to God to be their witnesse Job 16.19 Psal. 139.23 24. and 7.8 and 26.1 2. If we plead for God he will plead for us as Numb 12.8 Job 42.7 Lam. 3.58 Psal. 37.6 2. Before Devils So Job 1.8 and 2.4 2. By the Sonne If we confesse Christ he will confesse us
c. may be used ib. Objections answered ib. What cautions are to be observed in the use of such Ornaments p. 110. How many sin in apparell ib. What are the proper uses of apparell ib. What is further to be considered in the use of apparell p. 111. What Rules are to be observed in preparing it ib. How shall we know what is necessary and who shall judge of it ib. VVhen is apparell fitted to the body ib. Whether may we take up strange fashions p. 112. VVhat Spirituall use may be made of apparell ib. Why must we take heed of pride in apparell ib. What other reasons against excess in apparell ib. Though we weare fine apparell we are not proude p. 113. We doe it to please our husbands ib. We doe but what most doe we would leave it if others would p. 114. May we not labour to hide deformities in our bodies ib. VVhy may not women paint their faces ib. CHAP. XIV About Assurance What is Assurance what the degrees of it how may it be certainly discerned p. 117. How may assurance be attained and retained p. 119. What may move us to labour for assurance ibid. How may it be proved that we may be assured of our salvation p. 120. How are we assured of our salvation or how may our graces be known to be true p. 121. Objections answered ib What testimony is that of the Spirit p. 122. Whether may the single testimony of our Spirit assure us and what if we have neither of them p. 123. What if after all our endeavours to get assurance there is nothing but darkness ib. What are the special sealing times p. 124 What use must we make of assurance when we have it p. 125 Why do Papists oppose this Doctrine p. 126 Objections against it answered p. 127 How can assurance stand with that humble esteem that we should have of our selves p. 128 But this is a Doctrine of Libertie answered p. 129 What diligence must we use to get assurance p. 130 Why doth it require such diligence p. 131 What kind of diligence is required p. 132 Why doth it deserve our best diligence ib. How do the Scriptures prove that it may be attained p. 133 How Gods Spirit can witnesse now that there are no Revelations ib. What must we do when these testimonies are wanting ib. How shall we know our Adoption and Election p. 134 What 's the difference between assurance and presumption p. 135 How else may it be proved that assurance may be gotten Objections answered p. 137 CHAP. XV. About Astrology and seekers to Astrologers Who are Astrologers p. 139. How may it be proved to be unlawful ib. Whether the stars be certain signs of things to come p. 141. Whether there be any certaintie in their Art because sometimes they hit right ib. Whether Moses and Daniel were learned in this Art p. 142. Stars are powerful why then may we not Divine by them ib. Who may be said to practice this unlawful Art p. 143. Who be countenancers of it ib. How and when are Astrologers tollerated p. 144. How many sorts of foretelling things are there ib. Are these Diabolical predictions lawful ib. But many times they foretell the truth p. 145. What use may be made of what is said against them ib. May Charmes be used wherein there are good words p. 146. May we not enquire of Astrologers for future events and why not ib. What are the evils of it and what further reasons against it p. 147. CHAP. XVI About Atheists and Atheisme How many sorts of Atheists be there p. 148. How a man comes to be an Atheist p. 149. How doth a man set up a false in stead of a true God ib. How are men made Atheists ib. In whom are Atheistical thoughts that there is no God p. 150. How doth a man by thinking deny God in his heart ib. How do we turn the true God into an idol p. 151 What is the fruit of this thought that there is no God ib. What is Atheism in practice ib. What is Atheism in judgement ib. What are the signs of Atheism ib. What other damnable thoughts have we concerning God p. 152 What are the cursed fruits of this Atheisme ib. Where do the thoughts of distrust most assault us ib. What is the danger of such thoughts ib. CHAP. XVII About Baptisme What are the principles about Baptisme p. 153 What argument may be brought from Circumcision for the Baptizing of Infants ib. Whether is sprinkling sufficient in Baptisme p. 154 How is Baptisme a means of cleansing Objections answered ib. What kind of means of grace is Baptisme p. 155 Whether is Baptisme necessary to salvation ib. Wherein do the Papists erre about the Doctrine of Baptisme ib. Wherein do the Anabaptists erre about it p. 156 What is the inward washing in Baptisme ib. Must the word necessarily go along with Baptism ib. Is it lawful to Baptize without a Sermon p. 157 How many parts be there of Baptism ib. What benefit have we by Baptism ib. Are all baptized persons regenerated ib. How is Baptism called the Laver of regeneration p. 158 To whom is Baptism the washing of the new birth ib. How may children be baptized which want faith ib. What profit have they by Baptisme which believe before p. 159 How may parents in Faith present their children to God in Baptisme ib. What use should we make of Baptisme when we come to age p. 160 How may the lawfulnesse of Infant baptism be proved p. 161 Objections answered p. 162 c. About Dipping whether it be necessary p. 165 How is Baptisme necessary p. 166 Are all that die without it in the state of damnation Objections answered p. 167 Whether are sureties necessary p. 168 Whether may children of excommunicated persons be baptized ib. What reasons may be rendred for the affirmative p. 169 Whether have bastards right to Baptisme Cautions to be observed therein p. 170 How many waies is Baptism taken in Scripture ib. What is considerable about the matter of Baptisme ib. What is the sign and thing signified in it what the Analogie between both ib. What is it to baptize in the Name of the Father Sonne and holy Ghost ib. What is done in baptisme p. 171 What actions belong to God in this Covenant ib. What is the action of the partie baptized ib. May it not be administred in the Name of God or of Christ ib. VVhat are the ends of baptisme p. 172 Whether doth the efficacy of it extend to all sinnes and to our whole life ib. Whether doth it abolish original sin ib. What difference between the godly and ungodly if sinne remain in all ib. How doth baptisme confer grace ib. Whether doth it imprint an indelible character upon the soul p. 173 Whether may Lay-persons baptize ib. The example of Zipporah answered ib. Whether is baptisme by a wicked man or heretick true baptisme p. 174 Who are to be baptized Objections against Infant baptisme answered ib.
must we watch over our eyes p. 326. How over our ears ib. How over our pallats ib. How over our sence of touching p. 327. How over our tongues ib. How over our works and actions ib. What must we principally aim at in our Christian watch p. 328. VVhat may move us to this circumspect walking ib. What means may enable us to it p. 329. CHAP. XXXII About the comforts of Gods people Have Gods people alwayes Comfort inwardly p. 331. VVhy doth God sometimes hide his face from them ib. How may we finde comfort in our spirituall distresses p. 332. Why should we seek it ib. Hath God comforts for us in all distresses ib. Whence is the strength of Gods Children ib. What are the comforts of God ib. when doth God most comfort his ib. VVhence is it that Gods Children oft want comfort p. 333. CHAP. XXXIII About comforting others What Rules must we observe in comforting others p. 335. What are the best means whereby we may comfort others p. 336. Why should we be so carefull to comfort others p. 337. How is God the Father the Author of our Comfort ib. How is God the Son the Author of it ib. How is God the Holy Ghost the Author of it ib. CHAP. XXXIV About comforting afflicted Consciences How shall we comfort such as are dejected with a sight of their sins and want of grace p. 341. How may true desires be discerned from false p. 343. How may one that is distressed in minde be comforted p. 345. How must we proceed in applying the promises to such ib. What if we finde him not humbled p. 346. How must comfort be administred ib. VVhat are the false wayes ib. Why are they false ib. VVould not God have all to be saved ib. Did not Christ reconcile the world to himself ib. VVhat is the right way of administring comfort p. 347. VVhat are the grounds ib. How may it be proved ib. Ob. The desire of good is naturall therefore God will not regard it ib. How may godly sorrow be discerned ib. What if a man cannot reach to such a sorrow ib. How may the party distressed be brought within the compass of the promise of salvation ib. That the promise may have good success what Rules must we observe p. 348. What is the speciall distress arising from the Divine Tentations ib. What are the occasions of this Tentation ib. What are the effects of it ib. What remedies must be used to comfort such ib. What if the party be so distrâ—cted that he cannot perform any good duty p. 349. What tokens of grace are we to enquire after in such p. 349. How many distress of minde from outward affliâ—ions be remedied ib. We could bear afflictions from God but ours come from men that hate us p. 350. How is God with us in afflictions ib. What are the fruits and benefits of afflictions ib. How are afflictions good in regard of their quality ib. How may a distressed soule be supported when God deferres deliverance ib. What if our afflictions continue unto death p. 351. How shall we be able comfortably to endure the pangs of death ib. How may we prepare our selves for death ib. How may we discern whether the joyes of the Spirit be in us p. 352. What helps are to be used in the time of death ib. What are the helps in practice ib. How shall we bear with comfort Satanicall molestations p. 353. VVhat if our Houses were molested with evill Spirits ib. What must we doe when we are molested with blasphemous thoughts p. 354. VVhat will cure this grievous malady ib. How shall we know whence they arise ib. What remedies must be applyed ib. How may distresse of minde arising from our own sins be cured p. 355. What if a man after repentance fall into some great sin again ib. What must we doe when troubled for want of grace and obedience p. 356. But my heart is hard my faith mixed with infidelity c. p. 356. Can God accept our works that are so imperfect ib. How doth the body cause trouble of mind p. 357. What are the effects of Melancholly ib. What is the difference between Melancholly and trouble of Conscience ib. How must the Melancholly be cured ib. How do alterations in the body cause trouble of mind ib. VVhat remedies are to be used in these cases p. 358. CHAP. XXXV About self-commendation Is it lawfull for a man to commend himself p. 359. In what cases is it allowed ib. Is it not oft condemned in Scripture p. 360. How then shall we know when its lawfull ib. CHAP. XXXVI About Communion with God What is it to be in Communion with God p. 363. What are the signs of it ib. How may we know it by the Spirit that is given us ib. By what signes may we know that the Spirit is given us ib. How shall we know that we sincerely abide in the truth p. 364. Did not the Divel and Hypocrites confess Christ ib. How shall we know when we fiducially confess Christ ib. How may we know that we dwell in Gods love p. 365. How shall we know that we walk in the light ib. How did Christ walk that we may know whether we walke so ib. How shall wee know whether we keep his Commandements as we ought ib. CHAP. XXXVII About Communicating in other mens sins How many wayes may we Communicate in other mens sins p. 367. How many wayes is sin countenanced ib. Why are Superiours guilty of such sins as they permit p. 368. How may such keep themselves free from other mens sins ib. What may move us to avoid communicating in other mens sins ib. How else may we communicate in other mens sins ib. Are not all guilty some way of the sins of the times p. 369. May we in any case rejoice in another mans sin ib. CHAP. XXXVIII About the Choice and use of Company What Rule must we observe in the choice of our Company p. 371. Why must we make use of good company ib. What reasons may be rendered for it ib. May we keep company with such as are civil p. 372. May we not converse with unregenerate friends kindred c p. 373. What must we doe when in good company p. 374. What in wicked company ib. What is meant by not familiarly conversing with the wicked p. 375. Why may not such be made our companions ib. What if Husband Wife c. are wicked ib. How else can you prove that the wicked are not to be made our companions p. 376. May we then have no dealing with them ib. Why must we carefully watch over our selves in company ib. What Rules must we observe for our carriage in company ib. How may we attain wisdom herein p. 377. How shall we be furnished with matter to edifie one another ib. What if we cannot thus furnish our selves ib. Why must we be so carefull herein ib. What if for all this we cannot bring our hearts to it ib. What if we
Unwillingnesse doth the like when it seems evil to us to serve God Josh. 24.14 15. when our works are dead works Hebr. 9.14 Deuteronomy 28.47 When men bear not their own fruit do not the duties of their own place calling and relations as when a King will offer sacrifice or a private person or woman will preach c. Confidence in the flesh marrs good actions when men trust to their own wits reason skill gifts and do not all in the Name and Strength of Jesus Christ Col. 3.17 Phil. 3.3 Inconstancy shames any good action when we are weary of well-doing or decline and go backwards our righteousnesse being as the morning-dew Quest. Can any thing we do be good when all our righteousnesses are as filthy rags Isa. 64.6 Ans. Our works in themselves are not good but by Gods indulgence assured unto us in the New Covenant they are where God 1. Accepts the will for the deed we do well when we desire and endeavour to do as well as we can 2. God beholds the work in Christ and through his intercession passes by the evil that cleaves to our best actions 3. God regards it as proceeding from his own spirit in us who causeth us to do good and works our works for us as in Ptayer Romanes 8.26 Mr. Byfield on Peter CHAP. III. Questions and Cases of Conscience about Adoption Quest. HOw many sorts of sons are there Answ. Foure 1. There is a son by eternal generation and so Christ is the Son of God 2. By Creation and so Adam and the Angels are the sons of God 3. By natural generation and so Cain was the son of Adam 4. By Adoption and so Moses was the son of Pharaohs daughter And thus God takes us out of the family of Hell to be his adopted sons Quest. How manifold is Adoption Answ. Twofold 1. External whereby the Lord takes a people by outward Covenant and Dispensation to be his sons and thus the Jewes were Gods first borne Exod. 4.22 and unto them did belong the Adoption Rom. 9.4 5. and hence their children were accounted sons as well as Saints and holy 1 Cor. 7.14 Ezek. 16.20 21. but many fall from this Adoption as the Jews did 2. Internal whereby the Lord out of everlasting love to particular persons in special takes them out of the family of Satan and by internal love and special account reckons them in the number of sons making them indeed sons as well as calling them so Isaac by special Promise was accounted for the seed Rom. 9.8 Quest. How manifold is this internal Adoption Answ. Twofold 1. Adoption begun 1 John 3.1 2. Now are we the sons of God to whom yet the Lord behaves himself for some time and for some special reasons as unto servants exercising them with many feares Gal. 4.1 2. because some spirits will not be the better for the love of their Father but the worse and therefore he is faine to keep an hard hand over them To others he behaves himself with more special respect enabling them with more boldnesse to cry Abba Father Rom. 8.15 16. who are more easily bent to his will by love Adoption perfected when we shall receive all the priviledges of sons not one excepted Rom. 8.23 where we are said to wait for the Adoption the Redemption of our bodies By the first we are sons but not seen and known to be such 1 John 3.1 2. By the second we shall be known before all the world to be so Quest. VVhat is the manner of Adoption begun here in this world Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son and our elder brother Hence when we are his sons in Christ he loves us with the same love as he doth his own son Hence the Lord accounts us sons Eph. 1.5 6. His love is not now towards us as to Adam his Son by Creation but in loving his own Son immediately hence he loves us adopts us and accounts us his children Quest. What are the benefits and comforts that flow to us from hence Answ. If we are sons then the Lord prizes and esteems us as sons yea the poorest weakest feeblest believer is more esteemed by God then all the world and the glory of it yea then all the Kings and great men in the world Isa. 43.4 5 6. not because they can deserve it but because he hath freely made them sons If sons then the Lord will certainly take care of us as of sons and that both for our outward and temporal estate that we shall want nothing that is good for us Mat. 6.31 32. and if at any time we fall into want and straits the Lord intends thereby our eternal good Hence come all Gods corrections Deut. 8.5 Heb. 12.8 If sons then he loves us as sons as a Father doth his son Indeed Israel may say My God hath forsaken and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord doth his children Yea he freely â—hose us to be his sons and therefore loves us notwithstanding all our sins Psal. 89.32 33. If he see Ephraim bemoaning his stubbornnesse as well as his sicknesse as Jer. 31.20 God cries out Is not he my Son If sons then are we heires and co-heires with Christ Rom. 8.17 sons by nature are all heires but all sons by Adoption are We are heires First of the Kingdome of glory 1 Pet. 1.4 5. Secondly of all this visible world 1 Cor. 3.22 not that we have it all in our own hand it would be too cumbersome for us but we have the use and comfort of it Thirdly we are heires of the Promise Heb. 11.9 and 6.17 whereby the Lord himself comes to be our inheritance and portion for ever If sons then we have and ever shall have the spirit of sons Rom. 8.15 16. And hereby 1. We shall be enabled to pray to God who before could not do it our mouthes being stopt with guilt 2. To cry Abba Father and this spirit witnesseth that we are sons of this Father 3. Hereby we are led and guided continually towards our last end whence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purifie us Hence our decay in grace leads us to growth at last Hence our feares and doubts serve to establish us at last Our wandrings from God for a time make us esteem more of the Presence and wayes of God at the last See Shepherds Sound Believer p. 277. God will bear with the infirmities of his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Quest. How may we know our Adoption Answ. By our resemblance of God as a natural childe is like his natural father Quest. But how may this be known Answ. 1. Examine the life of God in thee who naturally art dead in sin The breath of this life is heavenly thoughts
imitate the Angels Answ. First rejoyce at the Conversion of sinners as they do Luke 15. Secondly Reverence the Majesty of God as they do by covering their faces Isa. 6.2 25. Thirdly Stand ready prest to execute the Will of the Lord as they do Psal. 103.20 21. Fourthly execute it for manner as they do viz. with chearfulnesse sincerity and without wearisomness Quest. What further comfort may the Nature and Offices of the Angels afford us Ans. First In regard of their readinesse they stand before the face of God ready to take a Commission from him to execute vengeance on the enemies of the Church or to do service for the heires of grace Secondly here is comfort when we are solitary when Jacob was alone the blessed Angels were with him Thirdly in respect of our weaknesse the Angels are Nurses to uphold and keep us from dangers Fourthly in respect of contempt If the world contemn us yet God honours us in giving us such servants Fifthly in respect of evil spirits though they maligne us yet the good Angels love us and are for us Quest. How are the Angels imployed Answ. First in respect of God they stand before him to execute his Will Psal. 103.20 21 and to praise him Isa. 6.3 Secondly In respect of man they are employed 1. By way of punishment and that 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot go Num. 22.26 3. To slay them that they cannot live 2 King 19.15 Acts 12.23 2. In mercy to the godlie and that 1. To defend them from dangers Ps. 34.8 2. To comfort them in troubles Luke 22.23 3. To encourage them in duties 2 King 1.15 4. To reveal to them hidden mysteries Dan. 9.22 23 24. 5. To carry their soules to heaven Luke 16.22 Quest. How else doth God use the Ministery of Angels Answ. First in the swaying of the Kingdomes of the world and wherein we live For Eph. 3.10 they are called Principalities and Powers because God gives them a preheminence under him and a power of ordering thâ—se inferiour things As the devils are called Powers of darknesse Eph. 6.12 because the wickednesse of the world doth set them up as Kings and Princes So Dan. 10.13 the Angels are called Great Princes They are made to he above Kings and earthly Powers as God is above them Eccl. 5.8 Marvel not at the oppression in a Province for there is an high one above the High on earth and there is the Father Son and Spirit higher then both A created Angel led the Israelites into Canaan as may be gathered by comparing the 20. and 31. Chapters of Exodus together Secondly they are Gods Warriours and Ministers of his manifold decrees Hence they are often called Chariots 2 Kings 2.11 and 6.17 Hab. 3.8 Ps. 68.17 Thirdly they are Spirits of Heaven Mat. 24.36 Gal. 1.8 resembling their Creator as children do their father Hence they are called Sons of God Job 1.6 and 38.7 both in regard of their substance which is incorporeal and in regard of their excellent properties life and immottality blessednesse and glory a part whereof is their just Lordship and Command over the inferiour Creatures For as they stand before the Lord who sends them out at his pleasure to serve his Providence so they have no small stroak in ordering and managing natural and civil affaires Hence Ezek. 1.6 7. they have faces to look every way when as Gods Watchmen they stand Sentinel in Heavens Turret their feet are like Calves feet round and ready to go either forward or backward with greatest facility For as they see every way so they are ready to go every way for dispensing Gods benefits or executing his chastisements on the Elect and his vengeance on reprobates Let us labour to obey God as the Angels do else we may be Angels for gifts and yet go to Hell Angels wait for Gods commands and are ready to run on his errand Mat. 18.10 Dan. 7.10 Jacob saw them at Bethel ascending to contemplate and praise God and to minister to him and descending to execute Gods Will upon men for mercy or judgement Quest. What other employment have they Answ. They are eye-witnesses of what is done in the Church of God 1 Cor. 11.10 The woman ought to have power on her head because of the Angels This was shadowed out in the old Church Exod. 36.8 the Curtaines were wrought with Cherubims to signifie that about us who are the true Tabernacle and Church of God there are troops of Angels Hence 1 Timothy 5.21 Quest. How manifold is the knowledge of the Angels Answ. It s fourfold 1. Natural whereby they know the Works of Creation and the invisible things of God in it all the truth in which they were created 2. Supernatural which is such a sight of God whereby they are confirmed in their estate for there was in them some further apprehension of God than in them that fell Now they could not have it unlesse they had received it Thirdly a knowledge of Revelation Dan. 7.16 c. Fourthly a knowledge that they get by observing things that come to passe both spiritual and natural For beholding the graces of the Spirit and working of them they gather an habitual knowledge whereby they can discern both the Worker of them and persons in whom they are wrought effectually So observing the course of things casual they can probably foretel things which in part are casual Now the knowledge which the Apostle speaks of that they have acquired Eph. 3.10 is this knowledge of experience beholding that which the Gospel wrought in the Church they did more fully see the work of Redemption For 1. They did see accomplished before their eyes things which they had known in some sort as we know things absent unaccomplished 2. They did thus grow to a more full and confirmed enlightening in the wise work of our Redemption 3. And which is the principal they did thus come to a more full knowledge and acknowledgment of the deep riches of the wisdome of God the fountain of the former For though the Angels had alwayes a blessed knowledge of God yet not a perfect either in regard of themselves seeing or of God seen they did not see him totaliter so as there was no further thing in him to be seen nor yet with such a sight in regard of themselves so perfect that no further light could be lent to it then it had Baines on the Eph. CHAP. IX Questions and Cases of Conscience about Anger Wrath Passion Malice Hatred and Revenge Quest. HOw many sorts of Anger be there Answ. Two 1. Good 2. Bad. Quest. What is good Anger Answ. It s a displeasure not against the person but against the sin of our neighbour or of our selves this anger being moderate and joyned with compassion is an holy anger Commanded Eph. 4.21 Commended 2 Cor. 7.11 Or It s a displeasure at that which stands in our way and hinders good Thus
mercy What comes naturally comes easily without pain as beams from the Sun water from the spring heat from the fire Hence Psal. 9.10 They that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Quest. How can Gods anger be said to be turned away from his children when yet oft-times they finde the effects of it in the course of their lives Answ. There is a double anger in God 1. Vindicative 2. Fatherly Now God after our first conversion removes his vindicative anger from us after which though he sometimes threatens and frowns upon us yet it is with a Fatherly anger and this is that which God removes together with the shame and correction attending it when we repent of our sins and reform our ways Or There is A childe of anger A childe under anger Now Gods children after their conversion are never children of wrath and anger though sometime they be children under anger if they make bold with sin so that then though they have the right of Sons yet they cannot make use of it to go boldly to the Throne of grace conceiving God to be angry with them and so continue till they humble themselves reform their ways God was so angry with Moses that he suffered him not to go into the land of Canaan Numb 20.12 so he was with David when he had numbred the people 2 Sam. 24.1 and with the Corinthians for their unworthy receiving the Sacrament of the Lords Supper 1 Cor. 11.30 These were all children under wrath but not children of wrath Quest. How may we know Gods anger to be removed when yet we â—ndure the afflictions Answ. God is infinitely wise and in afflicting hath many excellent ends as First when he afflicts us it 's to correct us for our sins after which when we have pulled out the sting of sin by confession and humiliation though the affliction doth continue yet his anger doth not Secondly affliction somtimes is only for the exercise of our faith and patience and trial of our graces and for the exemplary manifestation unto others of Gods goodnesse to us But even then we may know that afflictions come not in anger to us when after repentance God speaks peace to our consciences so that though the grievance continue yet it 's attended with peace and joy in the Holy Ghost See Dr. Sibs his returning Back-slider Quest. How is God said to be angry with his children Isa. 64.5 Answ. Gods anger toward his children doth not exclude them out of his love seeing it is not the anger of an enemy but of a gracious father who is not angry with their persons to destroy them but with their sins to convert and save them As children by their miscarriages may anger their parents and provoke them to frown upon them yea sharply to correct them and yet at the same time their parents entirely love them and seek their amendment So Gods children when they sin provoke him to anger and are said to be out of his favour not that God changes his fatherly affections or purposes utterly to reject them but only changes the effects of his love into effects of hatred by suffering them to be vexed with terrours of consciences and outwardly scourges them with temporary afflictions not out of hatred to their persons whom he hath once loved in Christ and therefore for ever loves them but for hatred of their sins and love to their persons whom by this means he brings to repentance and reformation of their ways Quest. What is anger in God Answ. The ancient Fathers do unanimously agree that anger in God is nothing but the Divine revenge or punishment that he inflicts for sin For there are no perturbations or troubled affections in God as there are in men Hence St. Austin saith Ira Dei non est perturbatio concitati animi sed tranquilla constitutio justi supplicii And again Cum irasci dicitur Deus non significatur perturbatio qualis est in animo irascentis hominis sed ex humanis motibus vindicta ejus irae nomen accepit So then Gods anger being nothing but his revenge or punishment that he inflicts for sinne it must needs follow that the anger of God is always provoked by sinne so Gen. 6.11 with 17. and 18.20 Job 31.3 Quest. Why doth God poure out his anger upon sinners Answ. First because of his justice for though God be not delighted with our suffering yet he is delighted with his own justice according to which punishment is due to sin It is not evil therefore in God to punish wicked men because it proceeds from his love of justice But it s evil for men to deserve punishment because it proceed from the love of wickednesse Secondly because it s for our profit For this is the principal end of all Gods punishments that they amend the sinner Hence St. Austin saith Quicquid Divinitus ante ultimum judicium vindicatur non ad interitum hominum sed ad medicinam valere credendum est Neither will it weaken this argument to say that wicked men are so far from being warned by their punishments to avoid sin as that they are hardened by them to the aggravation of their condemnation because notwithstanding this they have this profitable effect on the godly For by the punishment of fooles wise men are reformed As Cyprian saith supplicia imprudentium prudentibus conferunt sanitatem Thirdly because of the ordination of Divine providence For God is the Author of order in the world and suffers nothing that wants order But sin is in its own nature nothing but disorder Hence Aquinas saith rightly Aequum ordinatum est ut qui contra voluntatem Divinam percipere voluit peccati voluptatem ut contra voluntatem propriam cogatur experiri supplicii acerbitatem It 's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of God should taste of the bitternesse of punishment contrary to their own wills D. Daunant on Col. CHAP. XI Questions and Cases of Conscience about some of the Antinomian Errours Quest. THe Antinomians say That through the blood-shed and righteousnesse of Christ in their free Justification God sees no sin in them and therefore they should see no sin in themselves Or if they do see it with the eye of Reason yet they should not see it with the eye of faith Quest. Is this true Doctrine Ans. No for the blood of Christ was never shed to destroy all sense and sight of sin in believers But he died rather to make them sensible of their sins For he died to save his people from their sins 1 John 3.5 Tit. 3.14 but by the sight of sin they come to be weaned from it and so saved out of it and hence it is that the greatest and deepest spirit of mourning for sin is poured out upon believers when God hath poured upon them the
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
Secondly that Art whereby men assume to themselves what is peculiar 〈◊〉 God must needs be sinful neither to be practised countenanced not tollerated But this is done by such as take upon them to divine of events to persons and Nations by the stars therefore the Major is clear from Isa. 41.22.23 Shew things to come hereafter that we may know that ye are gods where we see that knowing and declaring things to come is as peculiar a prerogative of God as to know mens hearts Thirdly that which with-draws the heart from God the Father and Christ the Son from considering the works of the one and heeding the words of the other is an evil not to be practised countenanced or tollerated But Astrological predictions draws from God and Christ. Therefore the Major is evident Not to consider Gods works is a sinful omission condemned Isa. 5.12 and the Apostle is as severe against every one that withdraws from Christ Col. 2.8 18 19. Now that these Prognosticators withdraw mens mindes from Christ may be gathered from that opposition that is put between them by Moses Deut. 18.10 to 16. where they must not hearken to Sorcerers that they may hearken to Christ and whilest men ascribe successes good or bad to the stars they withdraw their mindes from beholding God in his works Fourthly that which is false dâ—lusive and uncertaine is not to be practised countenanced or tolerated but such is foretelling things by the stars therefore that they are false is clear Isai 44.15 that frustrateth the tokens of the Lyars and makes the Diviners mad If they speak true at any time it 's more by hap than any skill For though Eclipses of the Sun and Moon and Conjunctions of other Planets may be certainly foâ—eknown yet there is no such certainty of the effects that we may divine thereby for they are but general partial and remote Causes of Events in States and affairs of men and there is no certain connexion between Causes general partial and remote and their Effects Besides those Effects which depend on other Causes upon which the Heavens have either none or no direct power cannot be certainly known by the Positions of the Heavens but so it is with humane affairs therefore the affairs of men depend principally on Gods Providence and under him on the wills and mindes of men That Gods Providence ordereth things concerning Men and States is proved Ephes. 1.11 He worketh all things after the counsel of his own will and that not always according to the ordinary disposition of second Causes but turning and over-ruling things in a secret way beyond the intentions of men and the ordinary virtue of second Causes so we see in Rehoboam's folly 2 Chron. 10.15 Amaziah's frowardness 2 Chron. 25.10 Hence Eccles. 9.11 The race is not to the swift c. and Psal. 75 4 c. Promotion cometh neither from the East c. But God is Judg he pulls down one and sets up another Again the Stars have no power over mens souls and mindes the Heathen could say Sapiens dominabitur Astris A wise man will rule over the stars At the most that which they have is but by way of inclination which grace education civil wisdom and many other things may oversway Besides the affairs of men and Nations are prospered and blasted not according to the use of natural means but according to their carriage towards God as they are 〈◊〉 or obedient penient or impenitent and men act in these moral performances as they are assisted or deserted by God for which see Isai 6.9 c. Ezek. 36.25 26 33 34. Object But though they be not certain Causes may they not be certain Signs of things to come Answ. No for if they be signs fore-shewing events they must either be so by nature as smoak is a sign of fire or by institution as an Ivy-bush is a sign of Wine to be sold but they are so in neither of these senses therefore they cannot be natural signs because there is no natural connexion between the Constellations and humane Events and whereas it 's said Gen. 1.14 Let them be for signs and for seasons for days and for yeers the meaning is they are signs for the things which they cause as the seasons of the year which they do both make and signifie or if they should be granted in general to be signs yet could we not certainly prognosticate any thing by them except we had particular Comments on them to declare what they signifie either by divine revelation or by solid experience but no such Comment is to be had and therefore we have no certain fore-knowledg by them Divine revelation is not pretended to and a certain experience we have not for experience arises from often observing the same thing as a Physician knows by experience that Rubarb purges Choller because he hath often tried it and ever findes it so but we can have no such experience of the effect of the Stars 1. Because the Heavens do scarce ever return to the same Position for though some great Conjunctions be the same yet there are infinite numbers of Stars which also have their influences that agree not with and so may vary the effects of the other 2. When Events follow these Conjunctions it cannot certainly be known that they are the effects of them for that many things fall out together accidentally without connexion or dependance one upon another 3. We see experiences uncertain for that Twins born under the same constellation differ extreamly in disposition and event as we see in Esau and Jacob and whereas they say that by reason of the swift motions of the Heavens a little time makes a great difference in their Position Saint Austin answers that yet their conceptions were both in an instant though their birth differed a little and Ludovicus vives adds that this overthrows all certainty of divining by the stars because by reason of the swiftnnesse of their motion they suddenly alter their positions so that a man can never give an exact judgement of any birth because he cannot exactly know the minute of his nativity 5. Identity of effects doth not onely depend upon the efficient but the matter also so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago yet the same events will not follow because of the difference of men in divers ages and climates of divers tempers educations moral and intellectual principles c. and why may not the influence of the stars produce divers effects upon men of divers dispositions as we see a hen sometimes hatches chickens other times ducks partridges c. because of different eggs set under her 5. Arg. That which nourisheth vaine and forbidden hopes and fears is not to be practised countenanced or tollerated but so do Astrological predictions therefore fear and hope by reason of the signes of heaven is forbidden Jer. 10.2 Learn not the way of the Heathen
Father the Son to be our Redeemer the Holy Ghost to be our Comforter seeking to grow in the knowledge and experience of this Quest May not Baptisme be administred in Name of Christ alone or in the Name of God without mentioning the three persons Answ. No For the true forme of Baptism is prescribed by Christ himself from which we may not presume to vary Object But Acts 2.38 It 's said repent and be baptized in the Name of Christ Answ. Peters intent there is not to set down the forme of Baptisme but the end and scope thereof which is that we may attain to true fellowship with Christ. Quest. What are the ends of Baptisme Answ. First Baptisme seems to be a pledge to us in respect of our weakness of all the graces and mercies of God and especially of our union with Christ or remission of sins and of mortification Secondly it serves to be a signe of Christian Profession before the world Hence it s called the stipulation or Interrogation of a good conscience 1 Pet. 3.21 Thirdly It serves to be a means of our first entrance or admission into the visible Church Fourthly it s a means of unity So it s urged Eph. 4.5 1 Cor. 12.13 Quest. Whether doth the efficacy of Baptisme extend it self to all sins and to the whole life of man Answ. â—he use of Baptisme enlargeth it self to the whole life of a man and it takes away all sins past present and to come only with this caution if the party baptized stand to the order of Baptisme viz. to turne to God and to believe in Christ and so to continue by a frequent renual of Faith and Repentance as occasion shall be offered Quest. How may this be proved Answ. First because the Scripture speaks of them that had been long before Baptized and that in the time present Baptisme saveth 1 Pet. 3.22 So Rom. 6.4 and in the future tense He that believes and is baptized shall be saved And Paul Eph. 5.26 All which shews that Baptisme hath the same efficacy after which it had before the administration of it Secondly the Covenant of Grace is everlasting Isa. 54.10 Hos. 2.19 But the Covenant is the foundation or substance of Baptisme therefore Baptisme is not to be limited to any time but must have its efficacie so long as the Covenant is in force Thirdly the ancient Church of Christ hath alwayes taught that all sins are done away even sins to come by Baptisme Quest. Whether doth Baptisme abolish Original sin Answ. The perfect and entire Baptisme in which the outward and inward are joyned together abolisheth the punishment of sin and the guilt and the fault yet not simply but in two respects First in respect of imputation because God doth not impute original sin to them that are in Christ. Secondly in respect of dominion because original sin reignes not in them that are regenerate yet after Baptisme it remains and is still and that properly sin Rom. 7.20 Col. â— 5 Evil concupiscence Eph. 4.22 therefore some portions of the old man and original sinne remain after Baptism Quest. If persons baptized be sinners until death what difference is there between the godly and ungodly Answ. In them that are regenerate there is a sorrow for their inward corruption and for their sins past with a detestation of them and a purpose to forsake sin to which is joyned an endeavour to please God in all his Commandments This is not in an ungodly man Quest. How doth Baptism confer grace Answ. First it confers grace because its a means to give and exhibit to the believer Christ with his benefits and this it doth by its signification For it serves as a peculiar and infallible Certificate to assure the party baptized of the forgivenesse of his sins and of eternal salvation and whereas the Minister in the Name of God applies the Promise of mercy to the baptized it s as much as if God had made a peculiar Promise to him Secondly it may be said to confer grace because the outward washing of the Body is a token or pledge of the Grace of God and by this pledge faith is confirmed which is an instrument to receive the Grace of God Ob. A Sacrament is not only a signs and seale but also an instrument to convey the Grace of God to us Answ. It s not an instrument having the grace of God tied to it or shut up in it but an instrument to which grace is present by assistance in the right use therof because in and with the right use of the Sacrament God confers Grace so that its a moral not a physical instrument Quest. Whâ—ther doth Baptisme imprint a mark or character upon the soul which is never blotted out Answ. In Scripture there is a twofold mark of distinction one visible the other invisible Of the first kinde was the blood of the Paschal Lamb in the first Passeover For by it the first borne of the Israelites were marked when the first-borne of the Egyptians were staine of this kinde is Baptisme for by it Christians are distinguished from Jewes Turks c. The invisible mark is twofold First the eternal election of God 2 Tim. 2.19 by vertue of this Christ saith I know my sheep John 10.14 and by this the elect of all Nations are marked Rev. 7. and 9. Secondly the second is the gift of Regeneration which is nothing else but the imprinting of Gods Image upon the soul by which believers are said to be sealed Eph. 1.13 2 Cor. 1.22 and Baptisme is a meanes to see this mark in us because its the Laver of Regeneration Ob. The male children amongst the Jewes that were not circumcised were to be cut off Gen. 17.14 therefore it seemes that Baptisme is necessary to salvation Answ. It s meant not of Infants but of men who being till then uncircumcised despised the Ordinance of God and refused to be circumcised as appears by the words following For hâ— hath made my Covenant void Now Infants do not this but their Parents or men of yeares Quest. Whether may such as are called Lay-persons or private men administer Baptism Answ. Ministers of the Word only may do it For to baptize is a part of the publick Ministry Mat. 28.18 where preaching and baptizing are joyned together and things that God hath joyned may no man separate He that performes any part of the publick Ministry must have a lawful Call Rom. 10.14 Heb. 3.5 but private persons have no Call to this businesse Again whatsoever is not of faith is sin Now for private persons to baptize is not of faith for they have neither Precept nor Example for it in the Word of God therefore its sin Ob. But Zipporah circumcised her childe Exod. 4.28 Answ. The example is many wayes discommendable For she did it in the presence of her husband when there was no need She did it in haste that she might prevent her husband She did it in anger for she cast
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 a special and ordinary means to obtain the blessing on their children Gods 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 goodnesse 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 lesse is blessed of the greater And as for the gesture of kneeling its answerable to the gesture used by Josâ—ph Gen. 48.12 who bowed himself with his face to the earth Object But kneeling is a gesture proper to Gods 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 meer man and the worship he did was but civil It s not simply the gesture but the occasion of it the minde 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 Jaylor fell down before Paul and Silas and was not blamed because his manner of worshipping was meerly civil Some disallow not childrens 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 carelesly neglect it little considering the benefit of a parents blessing Esau shall rise up in judgement 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 honour a child gives to his parent Hence Eph. 6.1 Col. 3.20 without which external reverence is a meer mockage as Mat. 11.21 Obedience is a duty so proper that the Apostle applies it to Christ as a proper attribut 1 Pet. 1.14 As obedient children c. See Christs 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 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 cattel Job 1.12 19. 2. Children whilest under their government even the eldest that are heires differ nothing from servants Gal. 4.1 3. By Gods 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 choise of their 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 Jâ—sse 1 Sam. 17.17 so Jerem. 35.7 Jonadabs sons were rewarded foâ— their obedience in this kind Secondly In their marriages For 1. God himself hath given us a pattern by bringing the woman to the man Gen. 22.2 shewing that he who gave a being to the woman had a right to dispose of her in marriage which right now parents have in Gods room 2. We have Gods expresse rule for it Deut. 7.3 1 Cor. 7.36 37. The parent had also power in giving or not giving her that was defloured Exod. 22.17 2. We have the examples of Gods 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 judgement 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 Answ. First because by marriage they are put from their parents Gâ—n 2.24 therefore it s but equal that it should be with their consent Secondly the parents power by marrying the childe is put over to the husband or wife and shall this power be taken away without their consent 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 labour 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 intreat their parents not to presse them to it Quest. VVhat 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 childe knowing where a fit match may be had may make it known to his parents as Sampson did Judg. 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 wilful he may have recourse to the Magistrate who is in Gods stead and the father of his countrey and what the Magistrate doth it s as good a warrant as if the parent did it The like may be done if the Parent be an Idolater Atheist or Heretick and will not yeeld that his childe 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 A. 1. It s 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 their servants the latter being
reparation therefore our Mediator must not look to procure for us a simple pardon without more ado but must be a propitiation for our sinnes and redeem us by his fine and ransome and so not only be the master of our requests to intreat 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 binde himself to perform in our behalf Answ. It was of a double debt the principal and the accessory Quest. What was the principal dâ—bt Answ. Obedience to Gods 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 satisfie 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 Answ. First because man was the party that by the Articles of the first Covenant was tyed 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 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 tentations of Satan and this wicked world he should have been subâ—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 favour of another whereas the giving of strict satisfaction to Gods 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 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 holinesse 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 sanctifie that humane 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 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 humane 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 Jewes 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 priviledge of his birth-right he might have claimed an exemption from the ordinary service which all other men are tyed 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 honour and he in that nature might then have set himself down at the right hand of the throne of God Heb. 12.2 tyed 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 priviledge of a Son but taking upon him the form of a mean servant not serving as an honourable Commander in the Lords Host but as a common Souldier 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 testifie 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 Baptisme 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 Baptist Christ also came amongst the rest but the Baptist considering that he had need to be baptised of Christ and not Christ by him as altogether unfitting for that imaculate Lamb of God Yet did he as our Mediatour submit himself to that Ordinance of God also not only to testifie his communion with the Christians of the New Testament but especially because it became him thus to fulfill all righteousnesse Matt. 3.15 and so having fulfilled all righteousnesse which the meanest man was tyed to in the dayes of his pilgrimage which he needed not to have done if he had respected himself onely the works which he performed were truly superogatory which might be put upon
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 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse 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 soveraigne 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 onely 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 quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse 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 beleevers 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. â— 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 farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour 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 farre 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 quickning 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 it s 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 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane 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 maine execution of our Saviours 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 Sonne 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 Isralites Rom. 9.5 who was to perform to us what the father 's 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 finde all the Mansions of this great house to be called indifferently
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 Secondly for the great God of heauen 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 happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with 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 grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is 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 Emanuel Answ. We may know that we have benefit by the first coming of Emanuel 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 houre 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 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 naturall body by the Holy Ghost so he will sanctifie 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 Emanuel 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 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 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 honour which God vouchsafed to him and though by reason of the personal union all honour 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 it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. 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 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 mindes 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 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 Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans 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 Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
mens souls Matt. 28.18 19. Ephes. 4.11 Secondly In blessing and giving success to his Ministery 1 Cor. 3.6 7. Thirdly In convincing and inlightning mens understandings so far as to see their sinful and damnable estate as also the absolute necessity of a remedy through Christ. 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 fulness of a Fountain In Angels and Adam only plenitude vasis the fulness of a vessel Now this fulness of Christ is for communication and our participation of it Joh. 15.3 hence 1 Tim. 6. 15. He is King of Kings c. 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 Christs power and munificence Isa. 9.6 He is called the Prince of peace and our peace Ephes. 2.14 and Heb. 5 9. the authour of eternal salvation Sixthly In that he can forgive and pardon sin which is only in Gods power Mar. 2.7 For nemo potest remittere de jure alieno Seventhly In giving Laws and prescribing duties to all according to which they should live therefore he calls them his Commandments Is stiled a King and a Kingdom is attributed to him Eightly In inabling and strenthening his children in all their afflictions so 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 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 judgement 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 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 Christs 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 every name i. e. any thing that hath the greatest fame and dignity either in this world or that to come hence Col. 1.18 that he might have the preheminence in all things Secondly In regard of his spiritual influence and powerful communication of 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 neer union and conjunction 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 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 choisest 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 fulness in him to obtain salvation for all yet some only are given to him intentionally by Gods decree to be their actual Saviour and Mediatour 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 it s 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 two fold 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 two fold 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 doe 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 Mediatour and surety it behoved 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 Mediatour 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 Mediatour 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 glorifie them and also reward him with all honour and glory hence Isa. 53.11 3. From this Covenant and agreement it is that Christs 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 meerly obedience but a meriting obedience there was an intrinsecal worth and excellency in Christs obedience answering to our salvation Hence though we have justification and salvation of meere 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 easie For to obey the Law of God and to suffer all the wrath that was due for
he did whilst here yet say they its more then a meere presenting of himself or his will that the Father fulfill what he hath purchased It s a true and formal praying neither say they is this any more 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 prophesie 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 rejoyced this was the soul of the Covenant of God made with him the seale 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 hewen 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 Sonne 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 happinesse Christ Jesus as Jacob who got the blessing in his eldest brothers garment Joseph who was stripped of his cote sold by Judahs 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 Souldiers 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 darknesse 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 doe 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 Passeover which both had reference to the same inward grace For what ment the blood-shed in Circumcision and sprinkled on their door-poosts in the Passeover but the blood of Christ shed for the remission of â—ines and sprinkled on our hearts to cleanse us from sin Christ was the true Paschall 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 Christs 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 Souldier which was spilt for our sakes who otherwise had perished The Manna wherewith they were sustained in the Wildernesse was Christ that Bread of life that descended from Heaven Joh. 6.35 So 1 Cor. 10.3 4. The brasen 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 Divel 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 Gods justice is satisfied and they were so many in such variety to seale to them his alsufficiency 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 Gods 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 sinnes of all the Congregation confessed over him was let go into the wildernesse both which expresse Christ in a double respect either because he was slaine that we might escape or because Christ was dead and is alive Rev. 2.8 he dying for our sinnes 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 flie being first dipt in the blood of the former as Christ died for us and we being dipt in his blood escape death eternall 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
friends from the bed of sicknesse It s Gods property alone to do what he pleases Psal. 115.3 Yea Christ wrought such miracles by his own power as never man wrought John 9.32 Yea he raised up his own dead body Hence Joh. 15.24 If I do not the works which no man ever did c. Yea Christ did the same works which his Father did and after the same manner Joh. 5.17 Yea he wrought his miracles by his own power and virtue Mark 4.39 Yea he gave power to others to work miracles in his name Mark 16 17 18. Act. 2. and 3.12 16. Yea Christ by his working of miracles was demonstrated to be the Son of God and equal with the Father Joh. 5.18 19. Mat. 9.5 See Act. 4.10 12. Arg. It was requisite that Christ should not only be a true man but very God also for the accomplishment of Gods glorious designe and purpose of mans Redemption It is true Christ was Mediatour before his incarnation by his Word and Spirit acting in reference to the nature which should in the fulnesse of time be assumed into his person but he was not so perfectly a Saviour as now he is This second person of the glorious Trinity is named Jesus and he is so called from the end which is most excellent to save men from their sins and hell and to confer righteousnesse and life upon all beleevers and the name Messias and Christ import his offices which are the divinely instituted means to attaine that end viz. the salvation of mens souls A meer creature Priest a meere creature Prophet and a meer creature King could not perform those several actions which were necessarily to be done by Christ who was a Priest a King and a Prophet all three meeting happily in him and in him alone Christ in regard of his Priestly office which was after the order of Melchizedeck offered up his body as a propitiatory sacrifice by his eternal spirit to reconcile us to God his Father to obtain remission of sinnes spiritual graces and life eternal by an alsufficient price laid down for us Indeed God is said to love the world and from thence to give his Son to die for the Elect Joh. 3.16 and freely to forgive all our sinnes but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest and Sacrifice For we must consider a double reference of Gods love One towards the creature the other towards his justice and hatred of sin God would have his Son to satisfie them both with due recompence He satisfied his love to the sinful creature when he gave his Son to be our Mediator He satisfied his love to justice and hatred of sin when he gave his Son to die for us and by his blood to expiate our sin He satisfied his love to the creature because out of love he forgives sins freely in regard of the creature though he laid the punishment on his dear Son to satisfie his justice For notwithstanding his love to justice and hatred of sin he out of his love to his Elect forgives their sins and gives them eternal life in which respect it may be truly said God satisfied himself and appeased himself in his beloved Son Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God The Church is redeemed by the blood of God Acts 20.28 Not was it sufficient that Christ should be a Saviour in regard of merit but he must be so also in regard of efficacy and he executes his offices most powerfully and gloriously being exalted after he had overcome death above all principalities and powers where he is our advocate yea such an advocate as can plead the worthinesse of his person his perfect obedience and meritorious sufferings and can do whatever he pleaseth to promote our happinesse Hence 1. Conversion illumination and all saving graces are his free gift Joh. 5.26 and Paul oft prays Grace and peace from God the Father and from Jesus Christ. 2. He governs them by his holy Laws protects them by his grace and power and singularly cares for them as his precious jewels is tenderly affected to them as a father to the child c. John 10.28 and bâ—ings them at last to his eternal inheritance 1 Pet. 1.5 3. He sends his holy Spirit to dwell in them and to be their comforter and this proves him also to be the true God in that he can send the holy Ghost who is also the ever living God 4. As he quickned his own body so he will raise them up at the last day Hence he calls himself the resurrection and the life Joh. 6.40 So 1 Cor. 15.21 22. 5. He will send his Angels to gather them together and shall passe sentence on the Devils and the wicked and force every knee to bow to him Isa. 45.23 Rom. 14.10 11. Tit. 2.13 6. He will give unto his sheep eternal life Joh. 10.28 and 17.24 See all these Arguments enlarged and vindicated from all the cavils and objections of the adversaries by Mr. Estwick in his answer to Bidle Quest. How far forth are the actions of Christ to be imitated by us Answ. For answer hereunto we must distinguish of Christs actions As 1. Such as were done by his divine omnipotency as all his miracles were These are admirandae adorandae non imitandae To be admired and adored not to be imitated 2. Such as were done by his prerogative As his sending for the Asse without his owners consent These are amandae non imitandae To be loved not to be imitated 3. The actions of his Mediatorship as his dying for sin rising from the dead ascending into heaven c. These are not to be imitated but only analogically Thus as he died for sin we must die to sinne As he rose again so we must rise to newnesse of life As he ascended into heaven so must we daily in our Meditations and affections As he was a King so must we be to conquer our lusts As he was a Priest so must we be to offer up spiritual sacrifices 1. Of a contrite heart Psal. 51.17 2. Of righteousnesse Psal. 51.19 3. Of praise Heb. 13.15 4. Of almes Heb. 13.16 5. Of our selves our soules and bodies Rom. 12.1 As he was a Prophet so must we be to instruct our families 4. His ministerial actions wherein especially two things are considerable 1. His unction or fitting with gifts 2. His mission and sending by his Father and these are to teach Ministers not to run before they be gifted by God and sent by the mediate means of the Presbytery 5. His natural actions as eating drinking sleeping c. wherein though we do the same yet we cannot be said to do them in imitation of him because we do them by a natural instinct 6. His occasional and accidental actions As his instituting and celebrating of the Sacrament
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
especially in the day of tryal and persecution The more the Divel bestirs him the more God bestirs him Thus the sweetest nights that ever Jacob spent were in the field So with Peter in prison Acts 12. and David had those large affections to rise at midnight and Gods word was so sweet to him when his troubles were bitter Dr. Haris Peters enlargement Quest. Whence comes it to pass that Gods children oft want comfort Answ. They fault is in themselves and it usually proceeds from some of these causes 1. The are unkind to Christ and repell the motions of his Spirit 2. They improve not the pretious means of Salvation which they enjoy 3. They are careless of their conversation and company 4. They linger after carnal liberty and ease 5. They yeild to carnal Policy and shifts to keep them off from the power of Religion that they may goe on in a lukewarm course 6. They linger after earthly things and comforts and wrap up themselves in fleshly Policy for ease 7. They tremble not at Gods judgements and threatnings and at the signs of them Dr. Sibs on Cant. CHAP. XXXIII Questions and Cases of Conscience about Comforting others Quest. WHat rules are we to observe about comforting others Answ. First labour to know their case what is the kinde and cause of their trouble whether inward or outward spiritual or temporal respecting soul or body friends goods or name together with the dimensions of their sorrow else we cannot deal effectually with them The Physician must know his patients disease before he can apply a medicine c. Paul sent Tychicus to Collosse to know their state and comfort their hearts Col. 4.8 Secondly when we know that we must pity and sympathize with them For comfort comes out of the bowels of mercy Hence Job 19.21 God is first a Father of mercies and then a God of all consolation 2 Cor. 1.3 4. Thirdly when this is done then we must apply sutable comforts to their needs As 1. If their trouble arise from want then comfort them as Christ did his Disciples Mat. 6.25 c. 1. From the consideration of Gods providence in feeding fowles cloathing flowers c. 2. From Gods knowledge of their necessities Mat. 6.32 3. From Gods promises v. 33. and Psal. 34.9 10. 2. If it arises from losse of friends and near relations See how Paul comforts the Thessalonians 1 Thes. 4.13 c. 1. That Christ died and rose again v. 14. 2. They that die in the Lord sleep in Jesus 3. Christ at his coming will bring their souls with him and raising their bodies will reunite them for ever ver 15 16. 4. They with their formerly deceased friends shall be caught up to meet the Lord in the air v. 17. 5. They shall ever be with the Lord v. 18. and that it is a duty to comfort others when their friends die appears by the example of David 2 Sam. 10.2 Of the Jews Joh. 11.19 31. the neglect is threatned as a sad affliction Jer. 16.6 7. 3. If it arise from persecution See how Christ comforts his Disciples Mat. 5.10 11 12. As 1. That they are therefore blessed 2. Great shall be their reward in heaven 3. That the Prophets before them suffered the like 4. That at present they have cause to rejoyce and be exceeding glad So 1 Pet. 4.12 c. Peter uses sundry arguments in the like case as 1. The end of persecution is to try their faith and patience sincerity and constancy as the fire the gold 2. In suffering for Christ they are partakers of Christs sufferings in way of community and conformity who suffered the like things for his confession of the truth and they that have fellowship with Christ in his sufferings shall have communion with him in glory c. v. 13. 3. They are happy their sufferings being both a sign and meanes of their happinesse v. 14. 4. They that are reproached for the name of Christ have the glorious Spirit of God resting on them which is glorified not only by them but in them and makes them glorious v. 14. 5. Such sufferings are no strange thing but what is common no matter of grief nor shame but of joy and honour to suffer as a Christian and for which they should praise God v. 12 13 16. 6. It s Gods will that they should suffer and bear the crosse patiently and suffer according to his will v. 19. 7. In such sufferings they may comfortably commit the keeping of their souls to God in well-doing as to a faithful Creator and gracious Redeemer and fulfiller of his promises v. 19. 4. If it arise from desertion and terrours of conscience see how Christ provides for their comfort Isa. 61.1 2 3. and 54.7 8. and 50.10 and 57.15 16 17 18. 5. If the affliction be any other kind of correction propose Pauls grounds of comfort Hâ—b 12 5 c. 1. All chastisements are the rod of a Father who will neither forget mercy nor measure v. 5. 2. They proceed from Gods love v. 6. 3. They are signes and pledges of Adoption that we are sons and not bastards ver 6 7 8. 4. Submission to chastisements is the way to life and salvation v. 9. Act. 14.22 5. Gods end therein is our profit that we may be partakers of his holiness v. 10. 6. Though they be sad and troublesome at the present yet in the issue they will be comfortable For we shall reap the peaceable fruits of righteousnesse thereby and be both bettered and comforted thereby Quest. But what are the best means whereby we may comfort others Answ. First use kind and loving speeches which will revive and refresh the spirits of him that is disconsolate So Joseph to his brethren Gen. 50.20 21. Boaz to Ruth ch 2.13 so the Angel Zach. 11.13 Secondly strong reasons or arguments drawn from the several heads of consolation as the Author ends and benefits of affliction and comparison thereof with what they deserve and what some other suffer c. Thirdly plaine Scriptures properly and fitly applied as precepts promises and examples recorded therein The Scriptures are a treasury of comfort full of choice cordials and were written for this end Rom. 15.4 David found it by experience Ps. 119.50.82.93 Scripture comforts are the chiefest coming home to the heart and are efficacious to revive fainting souls having the consolations of God in them and his blessing upon them 1 Thes. 4.18 Fourthly experience both of our own and others is an excellent meanes of comfort to others 1. Our own experience of Gods dealing with us in the like conditions and of the comforts wherewith God hath comforted us for this end that we might comfort others therewith 1 Cor. 1.3 4 6. These made Christ himself a more sympathizing and merciful High-Priest Heb. 4.15 So 2 Cor. 7.6 7 13. So Peter is commanded Luke 22.32 2. We should comfort others by the experiences others have had of Gods mercies to them Fifthly the exercise and
possessed by the Divel or fear to be so or have our houses molested by the Divel Answer First Herein consider that possession is knowne by two signes 1. When the Divel is evidently present either in the whole body or in some part of it 2. When he hath rule in the said body either in whole or in part so that the partie himself hath not that use of his body which he would So was it with them which were possessed in Christs time Secondly it falls out oft that strange diseases fall upon men arising from corrupt humours in the body and some have strange passions from natural causes unknown which also produce extraordinary effects and yet they are neither bewitched nor possessed Now to stay the mind in such cases these rules are to be observed 1. Remember that though Satans malice and power be very great yet he cannot exercise it upon Gods children when where and how he pleaseth for God hath limited his power and sets his bounds that he cannot pass The reasons whereof are 1. Because he is a creature and therefore finite and can neither know nor do any thing beyond the reach or capacity of his nature or above the power and skill of a creature 1 Cor. 2.11 Neither can he work a miracle which is peculiar only unto God Psal. 77.14 2. Because he is subject to the will of God He could not go out to deceive Ahabs Prophets till God gave him leave 1 King 22.22 So Job 1.12 Hence we may have comfort in that God will not give him leave to do any thing against his children to their destruction but so far as shall make for their salvation 2. Such persons must have recourse to God by prayer and to his word wherein he promiseth his presence and protection to his children in their greatest dangers Psal. 91.10 11. Zach. 2.5 Isa. 66.12 Numb 23.22 Yet this freedom being but a temporal blessing God is not so tyed by his promise but that it may sometimes come to pass that they shall be so molested yet this is our comfort that if it be so yet it shall turn to our good 3. Remember that the best servants of God have been molested by the Devil yea Christ himself Matth. 4.5 So Jobs children were slain by him and so Mat. 15.21 22. Luke 13.16 4. We must in such cases seek unto God by prayer for deliverance if it stand with his good will and pleasure or else for patience that we may quietly beare that particular affliction Quest. What must we doe in case our houses are molested with evill spirits Answ. First we must not abide there where it is certainly known that God hath given the Divel power least we tempt the Lord Christ did not of his own private motion goe into the wilderness but by the direction of the holy Ghost Matth. 4.1 Paul went not of his own head to Jerusalem but upon the motion of the Spirit Acts 20.22 whence it follows that we may not cast our selves into places of apparent danger much less into those places which God hath given up into the power of Satan Secondly That which we are to do in the use of meats and drinks must be done in the houses and places where we dwell we must sanctifie them to our use by the Word and Prayer Quest. What must we doe when we arâ— troubled with blasphemous thoughts against God the Father Son and Holy Ghost as that God is not just 〈◊〉 merciful or that he regards mens persons or knows not what is done here below or at least doth not regard them that he cannot doe this or that c Answ. Consider whence these thoughts come As sometimes from Satan who casts them into our heads Sometimes from an evil custome when men wiâ—lingly hearken to lewd and cursed speeches which immediately tend to the dishonour of God or to the willfull abuse of his Word Judgements or Mercies and upon hearing approve of them or at least seek not to hinder them so much as in them lies Sometimes they creep into mens hearts by degrees when they wax cold in Gods service and make little conscience of those duties which immediately concern Gods glory or that accustome themselves too often to causeless swearing forswearing cursing c. Now the danger of it is very great what cause soever it proceeds from especially in those that look towards Heaven and apply their hearts to serve God and fear his name For it often brings forth desperation and manifold horrors and troubles of minde so that often they are tempted to make away themselves judging themselves to be firebrands of Hell Quest. What course is to be taken for the curing of this grievous malady Answ. First Enquiry must be made into the next causes of this Tentation As 1. We must enquire whether it had its beginning from the thoughts of our own mindes or from the suggestions of the Divel Quest. How shall we know from whether of these two they arise Answ. First by the entrance of them into the minde For those which come from the Divel come speedily like lightning and after a sort are forced in so that we cannot avoid them and they come so often that they weaken the memory dull the sences and weary and confound the brain Secondly They may be known to come from the Divel because they are directly against the light of nature the sparks whereof are not quite extinct in us by sin Thirdly At the first conceiving such thoughts the party is smitten with extraordinary fear and his flesh is so troubled that many times sickness and faintings do follow 4ly Remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate mindes But such as come from the Divel are usually cast into such mens mindes as are civill and such as profess the Gospell at least in shew and sometimes into such as are the true members of Christ. Secondly Enquiry must be made whether thou love and approve of such thoughts or no. To which thou wilt answer that thou abhorrest them as the Divel himself Quest. After such enquiries made to finde out the cause what remedies must be applyed Answ. First such must be informed that these thoughts coming from the Divel are not thy sins but thy crosses For they are the Divels sins who shall answer for them but not ours except we approve and give consent to them Satan cast such thoughts into Christ himself when he tempted him to infidelity covetousness and idolatry yet was Christ free from sin because his holy heart consented not to but abhorred and repelled them Again we must let such thoughts go as they come diverting our mindes another way for the more we strive against them the more we shall be entangled with them Secondly Remember that though such thoughts are sometimes our sinnes yet through Gods mercy they are pardonable if we unfeignedly repent of them Thirdly Such persons must not be alone For this Tentation
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
be our God and Father in Christ To acknowledge his Presence and therefore alwayes to walk as before him To acknowledge his Providence and therefore to cast our care upon him To acknowledge his goodnesse and mercy in the free pardon and forgivenesse of our sins Thirdly our Baptisme must be to us as a storehouse of all comfort in the time of our need If thou beest tempted by the devil oppose against him thy Baptisme in which God hath promised and sealed unto thee the pardon of thy sins and life everlasting If thou beest troubled with doubtings and weaknesse of faith consider that God hath given thee an earnest and pledge of his loving kindnesse Often look upon the Will of thy heavenly Father sealed and delivered unto thee in thy Baptisme and thou shalt be comforted in all thy doubts If thou liest under any Crosse or calamity have recourse to thy Baptisme in which God promised to be thy God and of this Promise he will not faile thee c. Mr. Perk. Vol. 2. p. 256 c. CHAP. XVIII Questions and Cases of Conscience about Blasphemy Quest. WHat is Blasphemy Answ. Blasphemy in the usual acceptation of the woâ—d in Greek Authours signifies any evil speech or calumniation as Beza notes but by a phrase peculiar to sacred Writers the penmen of the Scriptures it imports always an ungodly speech which though it be uttered against men yet it reacheth and is carried to the contumely of God himself So Matth. 9.3 Rom. 14.16 Tit. â— 2 and it s either against men or God For 1. Every reproachful word tending to the hurt or disgrace of any other mans name and credit is called blasphemy So Tit. 3.2 1. Peter 4.4 Mark 3.2 2. All such injurious slanderous or reproachful words as are uttered to the disgrace of God Religion Gods Word Ordinances Creatures Works Ministers c. are called Blasphemy Against God Rev. 13.6 His Name Rom. 2.24 His Word Tit. 2.5 Christ Act. 26.11 Christians Jam. 2.7 His Doctrine 1 Tim. 6.1 Rom. 3.8 Christian liberty Rom. 14.16 Teachers 1 Cor. 4.13 Christians for abstaining from evil 1 Pet. 4.4 the Holy Ghost or his work Mat. 12.31 Quest. What is blasphemy against 〈◊〉 Holy Ghost Answ. It is a sin not in deeds and actions but in reproachful words Mark 3.30 uttered not out of fear nor 〈◊〉 infirmity as 〈◊〉 did and sick and frantick persons may do but out of a malicious and hateful heart 1 Corinth 16.22 Heb. 10.16 36. Not by one that is ignorant of Christ as Paul was when a blinde Pharisee but by one enlightâ—d through the Holy Ghost with the knowledge of the Gospel Heb. 6.4 Not of rashnesse but of set purpose to despite the known Doctrine and Works of Christ Heb. 10.29 being accompanied with a universal defection or â—lling away from the whole truth of God Heb. 6.6 as also with a generalâ— pollution or filthiness of life Mat. 12.45 2 Pet 2.20 and being irremissible because such aâ— commit it cannot repent Mat. 12.32 Heb. 6.6 Quest. How many ways doth blasphemy break out Answ. The Schoolmen say three ways 1. Cum attribuitur Deo quod ei non convenit When we affirm that of God which is umbeseeming his Majesty and incompatible with his holy and Divine nature As to make him a creature or a liar or cruel unjust unmerciful sinful or the cause of sin 2. Cum a Deo removetur quod ei convenit when we deny that to God which indeed belongs to him as 2 Chron. 32.17 3. Cum attribuitur ereaturae quod Deo appropriatur When we put that upon a creature which is proper to God Thus when the Israelites had made a golden calf and said This is thy God O Israel c. It s called blasphemy Neh. 9.18 they commited great blasphemies See O. Sedgwicks Part. Sermon Quest. What meanes may we use to prevent and cure tentations to Blasphemy Answ. First we must get assurance of Gods love to us and then we shall love him and love alwayes thinks and speaks well of the party beloved But if we once entertain thoughts that God hates us and will curse us then we will hate him and be ready to curse him and this is incident to us when under some great affliction as we see in Jobs case when God chastens us sore and worse then commonly he doth others and when we finde some circumstances for which we cannot finde a president in the world then we begin to apprehend some unkinde dealing from God and concludes that he hates us and then we will be ready to hate him again and begin to enter into some termes of blasphemy to prevent and cure which we must know that no afflictions be they never so great unusual or unhard of are any certaine signes of Gods anger much lesse of his hatred Job was the first that was ever used as he was and his foolish wife would thence conclude that God hated her and her husband Jonah had a crosse the like whereof was never in the world before yet was it no fruit of Gods hatred Jacob had sore and heavy afflictions yet was it ever true Jacob have I loved even when he afflicted him and Esau had great outward prosperity and yet that was as true Esau have I hated Be then convinced that God loves thee and all the devils in hell and all the lusts in Original sin cannot make thee blaspheme God Secondly we must get our sins pardoned repent of all our iniquities and then the crosse can never wring from us words of blasphemy It is not the greatnesse of the crosse but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem Rev. 16.11 Thirdly suppose the worst have we blasphemed yet we must repent of our blasphemy and hope in God to despair is to make us uncapable of mercy To despair by reason of blasphemy is a worse sin then blasphemy it self they are both against the goodnesse of God but despaire is against his goodnesse mercy and truth Indeed it s an horrible crime to blaspheme God and the worse because it s somewhat like that unpardonable sinne Besides other sinnes are against God in his greatnesse government c. but this is against his goodness and God as he is represented to us stands more upon his goodnesse then his greatnesse and therefore blasphemy hath always been held amongst the greatest of sins therefore we should the more be aware of it and we may the better avoid it because it 's against that natural inbred principle of a Deity so that nature it self is afraid of it Satan indeed is a great blasphemer and labours by all means to bring us to it but we must set the Word and Spirit of God against it yea and the Law of nature too and if at any time we be overtaken with it yet we must remember that its pardonable 1 Tim. 1.13 I was saith Paul a blasphemer c. yea which worse he