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
peculiar jurisdiction So Tit. 3.1 It s attributed to Angels Eph. 3.10 Col 1.16 because God sets them over particular Policies Kingdomes and Persons Fourteenthly Powers the word properly signifies that right which Governours have to exercise their authority So John 10.18 Acts 5.4 It shewes therefore that Angels have a good right to that Government which they take upon them Fifteenthly Mights this title imports strength and abilitie to accomplish what they undertake Hence they are said to be mighty in strength Psal. 103.20 So they are called Rom. 8.38 Quest. What are the principal properties of the Angels Answ. First they have great knowledge for they are understanding creatures able to understand any mysteries that are revealed they understand according to the spiritual power of an Angelical minde comprehending all things that they will together most easily Mat. 18.10 In Heaven they alwayes behold the face of God implying that they are privy to the whole Counsel of God revealed in Heaven On earth also they frequent the Assemblies of Saints whereby they know the whole counsel of God made known to the Church Eph. 3.10 1 Pet. 1.12 And this gift is necessary because their maine function is to be Gods messengers to declare and execute his Will which they could not do without knowledge thereof Secondly Prudence For Knowledge works Prudence and Prudence directs Knowledge Hence Jam. 3.13 they are coupled together And this is necessary because the evil Angels against whom the good Angels defend the Saints are exceeding crafty and subtile Thirdly Purity which is perfect without the mixture of any impurity and sin Signified by the pure white linnen wherewith they are said to be cloathed Rev. 15.6 Hence they are stiled holy Angels Mar. 8.38 under which is comprised their sincerity Rev. 14.5 and their integrity in execuring Gods Will Psal. 103.20 and these are necessary to make them fit to appear in the Presence of the pure and holy God For Rev. 21.27 Hab. 1.13 Psal. 5.4 Fourthly Glory such is the brightnesse of their glory that it s resembled to lightening Mat. 28.3 so that men on earth cannot endure the brightnesse of Angels Numb 22.31 33. Mat. 28.4 Yea good men cannot endure it Luke 1.12 and 2.9 Rev. 19.10 and 22.8 Dan. 8.17 and this is necessary for the glory of the Lord whom they serve as Courtiers attending upon Kings are gorgeously attired Mat. 11.8 Fifthly Power Hence they are called mighty 2 Thes. 1.7 Strong Rev. 5.2 to excel in strength Psal. 103.20 Resembled to horses and charets of fire 2 Kings 6.17 See what one Angel did 1 Kings 17.35 and this is necessary because the Church and children of God whom they defend have here against them not only many mighty cruel malicious men but Principalities Powers c. Eph. 6.12 Sixthly Speed Hence they are said to have wings Isa. 6.2 Dan. 9.21 23. they are swifter then any corporeal substances in these respects 1. They cannot be hindered by any bodily impediments no corporal substance can stay theiâ— course they can passe through and passe over Castles Cities Stone-walls Iron-gates Woods Rivers Seas c. 2. They have no corporal gravity to slaken their motion 3. They need not such space of time to passe from place to place as bodies need They can suddenly move from heaven to earth or into any place of the world 4. They have great forwardnesse to do any task enjoyned by their Lord more then any other creatures It s necessary for them 1. Because heaven and earth are so far asunder and they have oft occasions to passe from one to the other 2. Many Saints in the world whose distresse requires present succours are far distant one from another 3. Devils are very swift to mischief and its meet that good Angels be as swift to protect as evil ones to annoy Seventhly Zeal which is most fervent Hence Seraphim such as burne with zeal and a flame of fire Heb. 1.7 It s necessary because of the fiery fury of the devil and his instruments in plotting against Gods glory and his Saints good therefore the good Angels must be as zealous in maintaining the cause of God and his Saints as the other are furious against them Eighthly Constancy in good and this with respect both to their condition and disposition In respect of their condition they are immortal and without decay Hence after the Resurrection we are said to be equal to the Angels Luke 20.36 In respect of their disposition It alwayes temains good and ever will do they never yielded to any evil nor were weary of good nor never repented of doing good Hence Rev. 7.15 they serve God day and night And Mat. 18.10 It s necessary because the Lord whom they serve is Jehovah that changes not Mal. 3.6 Jam. 1.17 God established the good Angels that stand and this is the true cause of their unalterable constancy Quest. What are the Offices of the Angels Answ. They may be ranked under three Heads First such as they perform to God which are these 1. They attend in his Presence for the honour of his Majesty and to set out his magnificence So 1 Kings 22.19 2. They follow the Lord whithersoever he goes Hence stiled Charets of God Psal. 68.17 3. They are his Messengers to be sent on his Errands Psal. 104.4 Dan. 7.10 4. They are oft employed in declaring his Will as in delivering the Law Acts 7.53 Gal. 3.19 Heb. 2.2 So in divers other particulars As Gen. 16.7 9. and 19.1 2 Kings 1.3 Dan. 7.16 Luke 1.13 26 and 2.10 Acts 1.11 and 5.19 20. and 8.26 and 10.3 Revelat. 1.1 5. They are his Ministers to do what God appoints them Psal. 103.20 Gen. 19.1 Numb 20.16 Numb 22.22 Dan. 6.22 6. They are Executioners of Gods judgements as 2 Sam. 24.15 16. 2 King 19.35 Rev. 15.7 7. They are special instruments of praising God Rev. 7.11 12. and 4.8 Hence they are called on to do it Psal. 103.20 and 142.2 Secondly such as they perform in relation to Christ and that especially as Son of man As In general they ascended and descended on him John 1.51 Gâ—n 28.12 Heb. 1.6 Psal. 91.11 More particularly 1. They foretold his conception Luke 1.30 31. 2. Declared his birth Luke 2.9 c. 3. Prevented his danger Mat. 2.13 14. 4. Ministred to him in his need Mar. 1.13 5. Protected him from enemies Mat. 26.53 6. Comforted him in his Agony Luke 22.43 7. Opened his Grave at his Resurrection Mat. 28.2 8. Witnessed his Resurrection Luke 24.5 6 23. 9. Confirmed his Ascension Acts 1.10 11. 10. Accompanied him to Heaven Ps. 68.17 18. Eph. 4.8 11. Reveal what he will have done Rev. 1.1 and 22.16 12. Fight with him against his enemies Rev. 12 7. 13. Gather out of his Kingdome all things that offend Matth. 13.49 50. 14. Accompany him at his last coming Mar. 8.38 Mat. 25.31 15. Execute his last judgement Mat. 13.49 50. Thirdly such as they perform in relation to mens bodies and soules in this
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
application to their proper and several circumstances as the particular time means and places wherein and whereby God will make them good to us This made Daniel so to pray when he knew the seventy years were expired Dan. 9.1 c. Secondly when God defers deliverances he doth it upon weighty causes best known to himself the principal whereof are 1. The more deeply to humble us and bring us to self denial and teach us patience 2. To teach us to acknowledge whence our deliverance comes and accordingly to value and prize it For benefits easily gotten are lightly regarded and soone forgotten 3. To weane us from the world and to draw us to meditations of the life to come where all tears shall be wiped from our eyes Rev. 21.4 4. To prevent greater evils which we would run into if we had our hearts desire So Exod. 23.29 Deut. 7.22 Thirdly remember that God exercises his best servants with long continued afflictions So he kept Abraham long childlesse and Zachary and Elizabeth and David without the Kingdome and so David complaines Psal. 119.82 123. Quest. But what if we finde no end of our afflictions but that they continue unto death Answ. First we must then even until death continue to live by faith Secondly in the meane time relieve thy soul with these meditations 1. It s Gods pleasure that we should through manifold afflictions enter into heaven Act. 14.22 therefore murmur not at thy Fathers dispensations Prov. 3.11 2. Though thy afflictions be long and tedious yet God will at length give a joyful issue For so he hath promised Matth. 5.4 Psal. 34.19 and 37.37 3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him 2 Cor. 4.17 Rom. 8.18 Hence 1 Pet. 1.6 For Heb. 10.37 4. Though God grant not deliverance sooner yet his love is unchangeable and the Crosse cannot seperate us from it Rom. 8.35 Quest. But how shall we be able to endure with comfort the pangs of Death Answ. Hereunto two things are required 1. A preparation to Death 2. Helps in the time of death Quest. How shall we prepare our selves for death Answ. First pray oft with David Psal. 39.4 Lord make me know mine end c. and with Moses Psalme 90.12 Lord teach me to number my days c. Secondly endeavour daily to disarme and weaken death as the Philistines dealt with Sampsom and this we must do by weakening sinne which is the sting of death 1 Cor. 15.56 Thirdly endeavour to have some true taste of the joyes of Heaven aforehand Quest. But how may we attain hereunto Answ. First by a serious consideration of the evils that hinder our happinesse which are foure 1. The misery of our lives by reason of sinne and the consequences thereof For none is free from sin Prov. 20.9 Rom. 7.14.23 c. 2. The vanity of all things that are in the world which therefore can never give full content Eccles. 1.1 3. The mutable condition of our lives in this world being but strangers here 1 Pet. 2.11 Heb. 13.14 4. Whilest we are here we are separated from our head which is in Heaven and from the happy fellowship we shall enjoy with him there 2 Cor. 5.6 Hence Phil. 1.23 Secondly We must frequently mediate of the blessed estate of the Saints in glory 1 Joh. 3.2 Rev. 22.4 Matth. 25.34 Thirdly Then we must compare ouâ— present state in this life with that in heaven whereby we shall find the one infinitely to excell the other and this will make us a weary of the world and to long for heaven 1 Cor. 7.31 Phil. 3.20 and 1.23 Quest. How may we discern whether this joy of the Spirit be truly in us or no Answ. There are sundry properties wherein it differs from carnall joy as 1. This joy succeeds sorrow for sin Joh. 16.20 Matth. 5.4 whereas carnal joy springs from carnal delights and objects Prov. 14.13 It ends in mourning Luke 6.25 2. It s a fruit of righteousness It issues from Christ known and believed to be made unto us of God wisdome righteousness sanctification and redemption whence flows peace of conscience and joy in the Holy Ghost Rom. 14.17 But carnall joy ariseth from the sudden feeling of some wordly delight 3. It s founded in the holy use of the Word Sacraments and Prayer and in the practice of love mercy justice c. the other is from no such thing Job 21.13 14 15. 4. It s so fixed and rooted in the hearts that it cannot be removed from thence Joh. 16.22 whence its able to swallow up all grief and heaviness whereas the others is mingled with bitterness Prov. 14.13 5. It s eternal not only continuing in this life but in that to come whereas the joy of the wicked is short c. Job 20.5 So in these examples Luke 12.20 and 16.22 Quest. What are the helps that are to be used in the time of death Answ. They may be reduced to two heads Meditations and Practises Quest. What meditations are we to use Answ. First Consider death in a double respect 1. As it is in its self and so it s a curse and the forerunner of condemnaton 2. As it s qualified by the death of Christ and so it s a blessing and the end of all our miseries a short passage to joy c. and the grave a perfumed bed c. Secondly Consider that there be three degrees of eternal life the first in this world before we die which is begun when we repent and believe in Christ c. Joh. 17.3 The second in death which frees us from all sin and misery preparing the body for eternall happinesse with the soul which is already in heaven The third is when both soul and body being re-united goe into everlasting glory Thirdly Consider that there is a mystical union and conjunction between Christ and every believer both in regard of body and soul which being once knit shall never be dissolved So that the dead and rotten body continues still to be a member of Christ by vertue of which union it shall certainly be raised up again at the last day and made like to Christs glorious body Quest. What are the helps in practice Answ. First if thou wilt comfortably beaâ— the pangs of death thou must labour to dye in the Faith which is done by laying hold of the promise of God touching forgiveness of sin and life everlasting by Christ Heb. 11.13 Gen. 49.18 Joh. 3.14 15. 2 Cor. 1.9 Secondly If thou wilt die with comfort thou must die in obedience i. e. willingly and readily without murmuring submit to the will of God in bearing the pains of death So did Christ Not my will but thy will be done So we are taught to pray Thy will be done c. For which end we must learn to submit patiently to all lesser afflictions Quest. How shall we be enabled to bear with comfort satanical molestations either when we are
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
life and hereafter In general they are said to attend on the Saints and to minister to them Heb. 1.14 Hence Mat. 18.10 In particular 1. They are Stewards to provide for them in their need 1 Kings 19.5 c. 2. As Physicians to cure their maladies John 5.4 3. As Nurses to bear up and keep them from hurt Ps. 91.11 12. 4. As Guides to direct and keep them from wandrings Gen. 24.7 and 32.1 5. As souldiers to guard them Psal. 34.7 2 Kings 6.17 and to destroy their enemies 2 Kings 19.35 6. Rescuers and deliverers to pull them out of dangers Acts 5.19 and 12.7 c. Dan. 6 22. In reference to our soules in this life 1. They are as Prophets or Teachets to instruct them Dan. 8.16 17. and 9.22 Luke 1.15 34 35. Act. 1.11 2. They are Comforters to them in their feares and perplexities Gen. 21.17 Isa. 6.6 7. 3. Coadjutors to stand with them against Satan Zach. 3.1 2. Judg. 9. 4. Fellow-members to rejoyce with them at the Conversion of sinners Luke 15.10 5. Tutors to punish them for their offences that they may be brought to repentance 2 Sam. 24.16 In the life to come they are 1. Watchers to carry their soules at the separation of them from their bodies into Heaven Luke 16.22 2. As Keepers at the last day to gather all the Elect together Matth. 24.31 3. Fanners or Fishers to separate the evil from the good Matth. 13.49 4. Companions in Heaven to joyne with them in praising God Rev. 7.9 10 11. Dr. Gouge on Heb. Quest. Why doth God use the Ministery of the Angels about us Answ. Not for any necessity for he can do it of himself without them but to declare his abundant love to and care of us in providing for our comfort and making farre more excellent creatures then our selves our Keepers Quest. Why are the Angels such tender Keepers of Gods children Answ. First because Christ our Head who is their Lord and Head also hath reconciled things in Heaven and Earth Col. 1.20 viz. Angels and men so that whereas they hate us for our sinnes now they tender us as hiâ— members 2. They love us as Nurses their children now that they see that God loves us so dearly as to give his own and only Son to death for us Thirdly because he hath given them charge and commandment so to do Ps. 91.11 Quest. What comfort doth the consideration hereof bring to Gods children Answ. First When we see our own weaknesse and impotency on the one hand and the multitude power and policy of the enemies on the other When we see a whole Army of sins besieging us and a whole Legion of dangers ready to oppresse us we may be comforted when we consider that not only Gods Protection like a wall of fire is round about us but that he hath also set his Angels to pitch their tents about us so that there are more with us then against us and the blessed Angels are stronger then the powers that are against us and when we consider that God hath not only charged one or two Angels with us but the whole blessed company of them to defend and protect us Secondly when we neglect the Watch over our selves through sleep of soul or body what a comfort is it that the Angels watch over our safety as Mat. 2.13 when Joseph slept dreaming of no danger from Herod the Angel admonisheth him in a dream and tells him how to escape Thirdly when we see great difficulties between us and our desires what comfort is it that we have Gods Angels ready to do it to our hands as Mar 16.3 They can rowle away all stones and make our way smooth for us to all good duties Fourthly when Satan begins to insult and makes as if he would tâ—ample upon us what comfort is it that we have so strong a guard about us one Angel being able to shut the mouth of this toaring Lion as he did those in Daniel Dr. â—ailor Fifthly that their care and attendance on us will be perpetual because their love to us is founded on their love to Christ our Head whose Members and Spouse we are Ob. But Gods children oft fall into inconveniencies how then are they attended by the Angels Answ. First they are preserved by the Angels from many inconveniences that they know not of as we have devils about us continually so certainly there is a conflict between the good Angels and them about us continually Secondly if at any time we fall into inconveniences it s because we are out of our way and then they have no charge over us For Ps. 91.11 Thirdly if we suffer in the custody of Angels any inconvenience it is that we may be tried by it exercised and made better by it For if they keep us not from ill they keep us in ill and deliver us out of it at length so that there is nothing in the world that befalls Gods children but they are gainers by it at last whatsoever it is Rom. 8.28 Quest. What may this Guardianship of the Angels teach us Answ. First Not to grieve these good spirits It s wondrous humility in them that they will stoop to be our servants that are weaker and baser then they and its wonderful patience that they will continue to guard us though we grieve them by our sinnes this consideration would keep us from secret sinnes where no eye of man sees us but God and our consciences and the blessed Angels see us and grieve when we fall into sinne Secondly to blesse God that hath thus honoured us not only by taking our nature on him but giving us his own guard of Angels to attend us which shews that in Christ we are advanced above the Angels indeed they stand and are confirmed by Christ hence called the Elect Angels 1 Tim. 5.21 but they are not the Spouse of Christ as we are he hath honoured our nature more then the Angelical Quest. But what need we the guard of Angels since God can guard us without them Answ. It is not by reason of any defect in God to supply his want of power but further to enlarge and demonstrate his goodnesse God could do it of himself but having ordained such ranks of creatures he makes all to serve for his own ends Quest. What may we learn further from hence Answ. First to take an holy State upon us and to think our selves too good to abase our selves to sin to be slaves to men seeing we have Angels to attend upon us we are Kings and have a mighty guard therefore we should carry our selves answerable Secondly despise not the meanest Christian seeing Angels despise not to attend upon them Quest What excellencies are attributed to the Angels in Scripture Answ. They are said to be excellent for holinesse Mar. 8.38 excellent for beauty Acts 6.15 excellent for strength Psal. 103.20 excellent for wisdom 2 Sam. 14.17 excellent for swiftnesse Hence Isaiah 6.2 Quest. Wherein should we
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
is left to the pleasure of a wave when the other lies safe at Anchor 2. Compare them with men in an unregenerate condition what a vast difference is betwixt them sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna Or from Egyptians that feed upon Garlick and Onions Wicked men by feares and terrours of the Law may be restrained and may spend a few sighes and drop a few teares sometimes but when they are thus wash't they soon return to their wallowing in the mire whereas they that are assured of their salvation are constant and cheerful and uniforme in their obedience 3. That God hath other Rods enow to awaken them out of a sinful security though he do not disinherit them Remember what God speaks to David Psal. 89.31 32. If his children break my statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquity with stripes c. God will make them know what a bitter thing it is for them to depart from him and forsake their first love For 1. They may fall from assurance though they cannot lose the seed and root of grace yet they may lose the flourishing and fragrancy of it Though the foundation of God remain sure yet they may lose their comfort Though they be built on a rock they may be dashed with waves Though the seal of God remaines sure yet they may deface the Print of it so as that it may not be visible to their eye Now we may easily conceive what a sad alteration this will be 2. They may fall into a total desertion even so as to look upon God as an enemy and instead of a Filial Plerophory may have a fearful expectation of the fierce wrath of God God may dip his pen in gall and write bitter things against them and his envenomed arrows may stick fast in them so that they may be excommunicated from that happy and heavenly entercourse that once they had with God Quest. What diligence is required of us about this assurance Answ. First we must use diligence to get this assurance For 1. There are but few that have any right to the love of God in Christ. It 's a principle in morality that intimate friendship cannot be extended to many Friends usually go by pairs Now though God be of vast and boundless love yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself 2. Of those few whom he loves all are not assured of it Though he loved them with an everlasting love yet he manifested it in time not before they had a being nor whilest they were in the state of nature nor when they were new born children For babes in Christ cannot presently cry Abba Father They are not assured nor sealed till the Spirit comes and stamps a clear impression of Gods love upon their softened and melted spirits 2. We must use diligence to keep assurance It 's a jewel that deserves our best care Take heed of loosing the White-stone Take heed of forgetting the new Name Art thou weary of the Sun-shine and wouldst thou cool thy self in the shade Doest thou begin to loath thy Manna and wouldest thou returne to the Garlick and Onions of Egypt O remember thou didest not so soone obtaine assurance and wilt thou so soone lose it Thirdly give diligence to recover assurance if thou hast lost it O when will the Winter be past that the flowers may appear and the time of singing may come Say with the Church Awake O South winde and with thy gentle breathings blow upon the garden that the spices thereof may flow out Never leave till thou findest thy Spouse again Tell him that thou art sick of love that thou longest for a cluster of Canaan that thou art even famished for want of hidden Manna Lay thy heart before him and tell him that thou desirest new stamps and impressions of his love Tell him that thou hast lost the print yet he hath not lost the seale Tell him that thou wouldst now more prize his love then ever thou didst or couldest before Give him no rest till he give thy soule rest and fill it with himself O desire him to shine out upon thee a little before thou goest hence and beest no more seene Quest. Why doth assurance require such diligence Answ. First because of the deceitfulness of the heart that is so apt to please it self with shadows and to flatter it self into an imaginary happinesse Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory As if this new name had been given them at their baptism or as if they had been born with this hidden Manna in their mouths They never knew what a scruple was and wonder that others trouble themselves with them These have a key to heaven of their own making and think they can go to it when they please Thus do vaine men cheat their own soules whereas it were their wiser way rather to commune with their own spirits to see what a false print they are of what corruptions and degenerations from the Original what are the genuine and what are the spurious works of the Spirit Secondly we have diligent enemies that would faigne quench our joy and keep it from flaming into assurance He would have broken thee when thou wast a bruised Reed how will he triumph in thy fall now thou art a stately Cedar Satan being fallen himself not only from heaven and happinesse but from a possibility of recovering the same againe and now he labours to involve us in the same condition and seeing he cannot possibly do this he endeavours to damp their joy to raise stormes and tempests in their souls Yet our comfort is we may frustrate him by a strong and clasping hand of faith whereby we may lay such fast hold of God in Christ that we may thereby make the Devil give over as despairing to prevaile So then the more frequent his assaults are the more should Christians stand upon their watch and fortifie themselves and run in times of danger to the Name of the Lord which is a strong Tower Prov. Thirdly give diligence because it 's a matter of such great consequence and to be deceived herein will prove the most stinging aggravation of misery that can be the house that was built upon the sand great was the fall of it There is a counterfeit assurance called presumption that great devourer of souls that slays its ten thousands O what misery is it for a man to take himself to be in the ready way to heaven when he is dropping into hell To expect no lesse then a crown of glory when he can find nothing but chains of darkness and a gnawing worme Quest. But what kinde of diligence is required to get assurance Answ. First be diligent in self reflexion A clean
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
neither be dismayed at the signs of heaven for the Heathen are dismayed at them Object But Astrologers oft hit right in their predictions therefore it seems there is certainty in their Art Answ. First Doe Astrologers tell right some times So do Witches yet all confess that it is by the help of the Devil and therefore unlawful Secondly Astrologers do also many times misse in their predictions For Isa. 44.25 the tokens of these liars are frustrated Only this favour they finde amongst the multitude that their mistakes are not regarded though they be many their predictions that fall out right are observed and remembred though they be few Thirdly more is ascribed to Astrologers in point of truth from some tricks they use then indeed they deserve For as the Devil used of old in his Oracles so they use ambiguous expressions which admit of a double construction and men interpret them according to their events they add also many ifs and cautions to their predictions whereby if the event answer not their prediction they do with the vulgar avoid the shame of it but if it fall out right they go away with credit Fourthly it 's the opinion of judicious Divines that much of that truth that is in their predictions is from the assistance of the Devil who either by an open contract or else in a voluntary secret way insinuates himself to draw on a league and assists them with his knowledge and guesses which exceed any mans Hence Saint Augustine Master Perkins and others tell us of consciencious men who have beene glad to leave off this study because of the uncertainty they have found in the Rules of it And Satan may help curious heads in this way because besides his own knowledge which enables him oft-times to guesse shrewdly he may be permitted by God in a judiciary way to be a true Spirit in the mouth of liars as he was a lying spirit in the mouth of Ahabs prophets See for it Deuter. 13.1 2 3 4 5. Object But it 's said Moses was learned in all the wisdome of the Egyptians Acts 7.22 and Daniel of the Chaldeans Dan. 1.17 20. and Astrology was part of that learning and therefore either its lawful or they learned an unlawful Art Answ. There be two things in Astrology 1. The Theory 2. The Practise Now many have studied the Theory that have renounced the practise finding that nothing could be done by it in a natural way And it 's very probable that all the learning that these holy men had in this Art if they had any was but in a Theoretical way there is no footstep of their practice of it in all their stories but of the contrary For we read in the second fourth and fifth chapters of Daniel that he was never called in with the Magicians but after them which shews that he was not of their society Also when he went about searching out secrets he went not to his books but to his prayers not to consult with the stars but with God as Dan. 2 17 c. Object But are not the starres very powerful and causes of many strange effects and are not effects known by their causes why then may we not divine by them Answ. Though they have a great influence upon inferiour bodies yet we cannot divine by them touching humane affairs For 1. They cannot act but within their own spheare which is in corporeal things but humane affaires though acted by mens bodies yet they are guided by their spirits which in nature are out of the sphere of the Heavens operation and their successes and miscarriages are from divine providence therefore whatever may be prognosticated by them concerning elementary bodies yet for men their virtue is so short in working on them that it can give no light to judge of their future affairs 2. Where the power of working is acknowledged yet our knowledge of their virtues and operations is so dim that we cannot divine by it For the influences of all or most of the stars are unknown to us and when all of them have their influences conjoyned who can say this effect is from the virtue of this star and not from another A sixth Argument to prove that Astrological predictions ought neither to be practised countenanced or tollerated is this That which most godly and learned men upon experience have renounced and repented of that is neither to be practised countenanced nor tollerated But godly men have renounced and repented of their study of Astrology therefore the Minor is thus proved St. Augustine the glory of his age for piety learning and solid judgement confesses that he had been addicted to these vain studies But by the grace of God he afterward renounced them as an art condemned by true piety affirming that it was a great errour a great madness and a suspition that might easily be refelled He also mentions another on Psa. 63. that repented of and renounced this wicked Art as being as bad as Paganisme and Judaisme Aug. de Doct. Christ. l. 2. c. 21. So saith holy Master Perkins I long studied this Art and was never quiet till I had seen all the secrets of it But at length it pleased God to lay before me the prophanesse of it nay I dare boldly say Idolatry although it be covered with fair and golden shews therefore that which I speak with grief I desire thee to note with some attention Mr. Briggs also sometimes Geometry Reader at Oxford a man eminent for piety and his skill in the Mathematicks upon a question moved to him by my Authour touching judicial Astrology told him that when he went first to Cambridge he thought it a brave thing to be of Gods counsel to forsee and foretel secrets resolving to attain to that skill whatever labour it cost him so accordingly after a while he fell upon the study of the Mathematicks laying good foundation by going through Arithmetick Geometry and Astronomy not resting till he had attained exactness therein Then he fell upon judicial Astrology But there he found his expectation wholly frustrate for there was no certainty in the Rules of it Having therefore tired both body and wits in vain he at last repaired to a man in Cambridge famous in that Art and a maker of Prognostications to whom he bemoaned himself for that he had bestowed so much pains to be an expert Astrologer but the uncertainty of its Rules did now deceive his hopes whereto the Astrologer replyed that the rules of that Art were uncertain indeed neither were there any cure for it Whereupon Mr. Briggs left that study Yea he affirmed that he would undertake to the skilfullest Astrologer in the world that let him set down any conclusion touching either man or State yea or weather and he would prove that it would fall out so and that it would not fall out so from their own Rules and Principles He said also that his opinion was that they that addicted themselves to the practise of
Divining Astrology the Devil did at first lend his secret assistance and at length by degrees if God prevented not entise them into a contract Quest. But who may be said to practise this unlawful Art Answ. First all such as calculate mens nativities and thereby divine what their condition shall be whether good or bad such also as by the stars take upon them to foretel the successe of particular enterprises such also as erect figures to find out things lost And such Almanack-makers as take upon them to foretel future contingents as what weather it will be every day c. Quest. Who be the countenancers of this unlawful Art Answ. First such as go to them to have their Nativities calculated to know their Fortunes as they call it or that seek to them for things lost c. Secondly such as buy or read their books unlesse it be with a purpose to confute them This is to go a whoring after them forbidden Lev. 20.6 Thirdly such as believe their predictions and are affected with joy or sorrow as they prognosticate good or bad Fourthly such as talk of their predictions as things that have something in them and that they are not to be contemned Fifthly by applauding their predictions and applying them to other events Quest. How and when are Astrologers tollerated Answ. First when their books are licensed or not prohibited when they are suffered to go abroad and not suppressed Secondly when the Astrologers themselves are suffered to go unpunished who do so cheat and delude the people When Ministers hold their tongues and preach not against them nor confute their lying vanities and when Magistrates hold their hands and punish them not Or when there are no Laws made against them or if made yet not executed Gerees Astrologo-mastix Quest. How many sorts of foretelling things are there Answ. Three 1. Divine such as are by God himself or by the Prophets inspired by him Secondly humane and natural which are from natural causes to their natural effects Thus the Astronomer may foretel the eclipses The Phisician the effects of some diseases Of which sort are politick predictions which wise men can sometimes presage about Common wealths Though indeed these are but conjectures Thirdly Diabolical which are by Gods just judgement suffered to be upon a people and these are either by the Devil or by his Instruments as Witches Sorcâ—rers Astrologers c. Quest. Are these diabolical predictions lawful Answ. No. For 1. It is only the property of God and of the Scriptures to foretell things to come and therefore such Astrologers as take upon them to foretell things not natural but voluntary and such as are meerly subject to mens wills do not only undertake a vain rash and false thing but that also which is very abominable and wicked Secondly it hath been the Devils way always to disturb the Church and to endeavour the damnation of many mens souls by making them credulous in these things And as Christ hath set in his Church Pastors and Teachers to instruct them in the way to heaven So the Devil hath raised his Witches Sorcerers Sooth-sayers and Astrologers to seduce the world out of the right way As Cardan who rose to that height of impiety as to calculate Christs birth and made his power to work miracles to flow from the influence of the stars under which he was borne Others have been bad though not so bad as Petrus de Aliaco who thought that the time of Christs birth might have been foretold by the stars and Kepler contends that those Wise-men by the Rules of Astrology might have presaged not only some strange event but the birth of some great Monarch As if Christ were not born after an extraordinary and miraculous manner I deny not but that the Heavens have influences upon mens bodies hence that man possessed with a Devil was said to be Lunatick probably because the Devill took the opportunity at that time of the Moone wherein humours do most abound then to disturb and distract him but the Heavens were never made for books to reveal what should come to passe Thirdly Witches Sorcerers and Astrologers are oft condemned in Scripture as Lev. 19.26 and 20.27 Deut. 10.11 c. Isa. 45.12 c. Besides all the Fathers speak with much vehemency against them Many Counsels have condemned them yea divers of the wiser sort of Heathens have cried out upon them Ptolomy himself acknowledgeth that no certain truth can be foretold by them Tully wrote several books de Divinatione condemning such Diviners Instancing that before a great battel the Mice had gnawen the buckler of a souldier whereupon the Soothsayer concluded that that war should be fatal and unlucky as if faith Tully because mice did gnaw some books that I have of Plato's De Republica therefore I should conclude that our Common-wealth shall be destroyed And we reade Acts 19.19 of many who being converted brought their books about such curious Arts and burnt them We may reade more hereof in Pererius Spanhemius Zanchy and others Fourthly if the Heavens were true and proper causes or necessary signes yet no man could certainly prognosticate any thing by them because no man knows the number nor the vertue and efficacie of the stars The Scripture makes it peculiar to God only to know the stars and to call them by their names but if any man could certainly divine by the stars he must know their number activity and influence yea and the degree of their activity without which they cannot but grossely erre Fifthly if the Heavens be causes yet they are only universal causes now from a universal indeterminate cause there cannot be any special particular effect foretold For besides universal causes all particular inferiour causes which are many and uncertain must be known also Sixthly if Astrological Predictions were allowed it would bring in a contempt of God and flat Atheisme into the world The Scripture carries us out to God in all things to his Wisdom Power Justice c. But these would binde us to the Planets yea by this means also the Scripture would be despised and laid aside and all prophanenesse would be introduced thereby yea and every one would excuse his vices with How could I help it seeing I am borne under such a starre As Saint Augustine tells us of a servant of a certain Astroloâ—er who having robbed his Master his Master went about to correct him for it wherupon he cried out that he could not help it for that he was borne under Mercury and the Astrologers say that such as are borne under that Planet are given to stealing and thus he silenced his Master by the Rules of his owne Art Ob. But we see that many times they foretel the truth Answ. First and many more prove false and untrue and if one thing fall out true it s more observed then a hundred things that prove false Besides when they foretel many things its hard if some one at least prove not
wilful contempt and carelesse neglect of this Ordinance when it may conveniently be had is dangerous and damnable and to such that threat belongs Gen. 17.14 that soule shall be cut off Thirdly the grace and mercy of God is free and not tied to the outward elements Joh. 3.8 the winde blows where it listeth i. e. God gives grace when where and to whom he pleaseth Fourthly Infants borne of believing parents are holy before Baptisme and Baptisme is but a seale of that holinesse 1 Cor. 7.14 yea to them belongs the Kingdom of heaven Mark 10.14 Object They which are sanctified have faith which Infants have not Answ. God saith I will be thy God and the God of thy seed By virtue of which promise the Parent layes hold of the Covenant for himself and his children and the children believes because the Father believes Object Infants are borne in Original sinne and therefore cannot be holy Answ. Every beleeving Parent sustains a double person 1. As descending from Adam by corrupted seed and thus both himself and his children are corrupted 2. As he is a holy and believing man ingraffed by faith into Christ the second Adam and thus by his faith his children comes to be within the Covenant and partaker of the benefits and priviledges thereof and by the same faith he being a believer the guilt of original corruption in the Infant is not imputed to him to condemnation Object Others that would make it absolutely necessary object John 3.5 Except a man be born of water and the Holy Ghost he cannot enter into the Kingdom of Heaven Answ. First If this be meant of Baptism then the word may carry one of these two sences 1. Christ directs his speech principally to Nicodemus who was a timorous professor who remained ignorant and had long neglected his Baptisme 2. That the Kingdom of heaven is not here put for everlasting happinesse but to signifie the visible state of the Church under the New Testament and then the meaning is that none can be admitted into the Church and made a visible member thereof but by Baptisme nor can any be made a lively member of Christ but by the Spirit Secondly or this place is not be understood of Baptisme but of regeneration wherein Christ alludes to Exod. 35.26 which speaks of clean water and then the meaning is thou Nicodemus art a Pharisee and usest many outward washings but unlesse thou beest washed inwardly by clean water i. e. regenerated by the Holy Ghost thou canst not enter into heaven Thirdly or the necessity of salvation lies not in both but only in the New Birth by the Holy Ghost Quest. Whether are not witnesses commonly called God-fathers and God-mothers necessary Answ. No. First For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion were either ignorant and could not or carelesse and would not bring up their children according to the Word of God and true Religion which they newly professed therefore persons of good knowledge and life were called to witnesse Baptisme and promised to take care of the childrens education But now parents being better taught and qualified the other is not necessary Secondly Christ in his Word hath taught all things that are fit and necessary about Baptisme amongst all which he hath not appointed the use of Sureties Thirdly the whole Congregation present do present the childe to the Lord and are witnesses of his admission into the Church and therefore there needs no other Fourthly that which is required of them to promise and performe may and ought to be performed by the Parents of the Infant baptized who by Gods command ought to bring up their children in the knowledge and fear of God therefore the other are not necessary Quest. Whether have children of excommunicated persons right to Baptisme Answ. Before this question be answered some grounds must be laid down As 1. There are two texts principally about excommunication Mat. 18.17 1 Cor. 5.5 the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven For he is not to be held a true member of the Church but as an Heathen and Publican 2. In excommunication there are three judgements to be considered 1. Of God 2. Of the Church 3. Again of God The first is when God holdeth any obstinate sinner guilty of the offence and consequently of condemnation except he repent The second is of the Church which follows Gods judgement pronouncing the party guilty and subject to condemnation which judgement is not to be given absolutely but with condition of repentance and so farre forth as man can judge by the fault committed as also by the Word which directs how to discern of the impenitency of the sinner The third again is Gods judgement whereby he confirms that in heaven which the Church hath done on earth So then the answer may be 1. That the persons excommunicate are in some respect no members of Christs body and in some other respects they are Quest. How are they not Answ. First in that they are cut off from the company of Beleevers by the sentence of excommunication and so have no participation with them in prayer hearing the Word or receiving the Sacraments and that because the action of the Church stands in force God ratifying that which his Church hath done Secondly because by their sinne they have as much as in them lies deprived themselves of the effectual power of Gods Spirit which should rule and govern them Quest. How are they members Answ. First some are members not actually and in present but in the eternal counsel of God and so shall be in time when they are called Hence Gal. 1.15 Paul saith God had separated him from the womb and called him by his grace So Rom. 5.20 when we were enemies we were reconciled to God by Christ. Secondly some are members onely in shew and appearance as hypocrites Thirdly some are lively members which are united to Christ by faith c. Rom. 8.14 Fourthly some are decayed members who though they belong to Gods Election and are truly ingraffed into Christ yet for the present have not a lively sense thereof like a member in the body that hath the dead palsie such are excommunicated persons For in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ John 10.28 Yet they are not holden so to be in three respects 1. In regard of men because they are excluded from communion with the faithful by the censure of the Church 2. In regard of God because what the Church rightly binds on earth he binds in heaven 3. In regard of themselves because for a time they want the power and efficacy of the Spirit till by true repentance they recover life again Now though in these respects they be not esteemed members yet in truth they are not wholly cut off from the society of the
the spiritual man who resists it all he may but to the flesh which alone shall bâ—ar the punishment God using to that end not only the hammer of his Word but also temporary crosses and afflictions 3. God measures not our sinnes according to the nature and matter of the sins themselves but rather according to the affection of the sinner which gives the form and being thereunto in regard whereof the greatest sin being entertained by the concupiscence only and there crushed and choaked is esteemed by God a far lesse sin then the least degree of wickednesse which is willingly committed nourished or defended Quest. By what means may we be freed from these hellish blasphemies Answ. First we must have recourse to God by fervent prayer entreating him to rebuke Satan and to restrain his malice either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them Secondly when Satan terrifies us by laying these blasphemies to our charge we are to appeal to the Lord the searcher of our hearts as the supream Judge and having the testimony of our consciences to bear witnesse with us we are to protest our innocency and so to disavow these wicked suggestions and to protest such hatred of them that we would rather die a thousand deaths then yeeld the least assent to them Thirdly we are not to make such account of these suggestions as that therby our understandings should be dulled our minds distracted our senses astonished and our hearts discouraged so as to be made unfit for the service of God and the duties of charity to our brethren and the duties of our particular callings Object This indeed were a good course for such as have quiet minds but I am so distracted in every holy duty with these blasphemous suggestions that I cannot perform them with undâ—rstanding so that they become unprofitable to me and I fear they are turned into sin Answ. Though thou canst not perform these duties as thou wouldst yet do them as well as thou canst yea the more thou art troubled in them be the more earnest in doing of them for they are the best weapons to repell Satan whereof if Satan can disarme thee he will be sure to prevaile They are Gods Ordinances and therefore though thou finde no present good by them yet thou must do them in obedience to Gods command And so in the end thou shalt finde that God accepts thy endeavours and will pardon thy infirmities and give such a blessing to them by his Spirit that they shall bring joy and comfort to thy heart Fourthly we must not revolve these blasphemous suggestions in our minds nor suffer them to reside in our thoughts but forcibly withstand them when we find them first entring or if they be entred before we be aware we are presently to reject them and entertain into our mindes some heavenly meditations which will keep them from easie re-entrance Fifthly we must have a special care to avoid idlenesse and solitarinesse and spend all our time either in holy exercises or in the duties of our lawful callings For idlenesse prepares us for tentations and makes our hearts like unmanured ground fit to bring forth nothing but weeds and solitarinesse brings in this case a heavy woe with it Eccles. 4.10 giving Satan a great advantage against us which made the Devil when he tempted Christ to make choice of the wildernesse having by manifold experience found that such solitary places are fittest for his purpose Sixthly if for all this we cannot be rid of them we must not too earnestly strive against them or be overmuch grieved with them but seeing they are Satans sins and not ours if we abhor and strive against them we must constantly go on in our course of godlinesse and righteousnesse and so let them passe as they come without being dismaied at them Mr. Downams Christian Warfare CHAP. XIX Questions and Cases of Conscience about our Bodies Quest. WHat is the condition and state of our bodies in this life Answ. They are vile and base and that not only the bodies of the wicked but also of the dearest children of God Phil. 3.21 Quest. How may this be made out Answ. Our Original is base we are dust and to dust we must return Besides our continuance is full of changes we are subject to sicknesse sores paine hunger c. and base we are because we are upheld by inferiour creatures We enter into the world one way and then go out a thousand somtimes by violent sometimes by more natural deaths Are subject to divers diseases loathsom to the eyes and noses especially when we are nearest our end then our countenances wax pale our members tremble and all our beauty is gone when we are dead our carcasse is so lothsom that it must be had out of sight yea though of Abraham Gen. 23.4 For as mans body is of the finest temper of all others so the corruption of it is most vile Quest. Is there then no glory belonging to our bodies Answ. Yea For First its Gods Workmanship and therefore excellent so excellent as the Heathen Galen being stricken into admiration at the admirable frame thereof brake out into an Hymne of praise to the Maker of it and David cries out I am wonderfully made Psal. 139. God made this his last work as an epitome of all the rest Secondly the Scripture teaches us that we owe glory to our bodies and therefore it forbids us to wrong our bodies and speaks infamously of self-murtherers as of Saul Achitophel Judas c. and God to shew the respect that we owe to our bodies hath provided pleasing objects for every sense as â—ight for the eyes flowers for the smell and musick for the ears c. Thirdly these bodies of ours are members of Christ redeemed and sanctified Temples of the Holy Ghost indeed as it keeps the soul from heaven so it s the grave of the soul but otherwise it s the House Temple and instrument of the soul. Quest. But can those bodies be called base for which Christ shed his precious blood Answ. Whilest Gods children live here their bodies are in no better a condition then the bodies of others Hezekiah is sick Lazarus hath his sores David and Job are troubled with loathsome diseases and its reason it should be so For 1. It was so with Christ he took our base ragged nature on him He hungred thirsted was pained yea death had a little power over him and shall we desire a better condition then our head and Master had It s 〈◊〉 decree that we must returne to the dust as all 〈◊〉 fellow Saints have done 〈◊〉 we must partake with 〈…〉 mean estate 〈◊〉 we will partake 〈◊〉 his glory 2. Hereby God doth exercise our faith and hope causing â—s to expect a bettter resurrection and by this meanes
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
come c. Mr. Shepherds Sound Believer Quest. What are the parts of inward Calling Answ. First the enlightning the minde to understand the principles of Religion which though alone it be not sufficient nor more then may be in a Reprobate yet it s the foundation of the rest without which there is no effectual Calling Secondly the opening of the heart to believe as Lydia's was when we believe every thing particularly to belong to us and so the Promise of salvation amongst the rest Thirdly a change of the whole man This is essentially necessary to salvation for by nature we are slaves of sin and as long as we continue in our natural condition we are far from salvation Quest. VVhat are the fruits of this effectual Calling Answ. First when a man goes about the works of the same and labours to walk worthy of it in an holy life Secondly when a man highly esteems his calling and the hope of glory that he is called to as Paul accounted all but dung in comparison of the knowledge of Christ crucified and the things which he highly esteemed before his Calling afterwards he made no reckoning of them Thirdly when he will suffer any thing for the same rather then be drawn from the hope thereof Quest. What are the marks of effectual Calling Answ. They are either Negative or Affirmative First Negative As 1. Not to hear the Word and that diligently 2. Nor to hear joyfully 3. Nor to reform many things as Herod 4. Nor to do some choice duties as Ananias and Saphira Secondly Affirmative 1. To seek above all to be at peace with God and to have his Spirit to assure us of everlasting salvation not to serve the times but above all to be assured of Gods favour 2. That we hate unfeignedly all evil but especially the evils of the times and of our natures 3. To affect heartily all good but especially those good things which the world and times disregard and that our selves are most untoward unto Mr. Rogers on Pet. Quest. VVhat other signes are there of our effectual Calling Answ. First if we be effectually called it supposes that we are chosen and singled out from others in the world and whom God calls he qualifies when he called Saul to be King he gave him a Kingly heart so if God call us to his heavenly Kingdome he will give us holy Kingly and heavenly hearts and mindes Secondly mens tongues will shew what calling they are of in their discourse A Christian will remember that he is a Christian and will walk worthy of his Calling and will say with Nehemiah Shall such a man as I do thus speak thus think thus Thirdly this Calling is to glory and therefore he that is called will oft think of Heaven and magnifie and admire Gods goodnesse to him saying with David What is man that thou shouldest be mindful of him Fourthly if a man be thus called by God he will finde a spiritual answering within himself to Gods Call If God say Thou art my son the heart answers Thou art my God Behold I come quickly saith Christ Even so come Lord Jesus saith thy heart Fifthly this Calling is an high Calling It s from Heaven to Heaven It s from an heavenly Spirit by spiritual meanes to Christ in Heaven to Saints to spiritual employments and priviledges Dr. Sibbs on Phil. CHAP. XXV Questions and Cases of Conscience about Cares of the World Quest. HOw many-fold are the Cares of the World Answ. Twofold 1. Regular 2. Irregular First Care is then regular 1. When it hath a right end such as is both sutable with and subordinate to our main end the Kingdome of God and his righteousnesse Secondly when the meanes of procuring that end are right For we may not do evil to effect good Rom. 3.8 Contrary in Ahaziah 2 Kings 1.2 Yea Saint Austine is peremptory that if it were possible by an officious lie to compass the redemption of the whole world yet so weighty and universal a good must rather be let fall then brought about by the smallest evil Thirdly when the manner of doing it is good and that is 1. When the care is moderate Phil. 4.5 6. 2. When it 's with submission to the will and wisdome of God when with David we can resolve not to torment our hearts with needlesse and endless projects but to rowle our selves upon Gods protection 2 Sam. 15.25 26. So 1 Sam. 3.18 Act. 21.12 14. Contrary 2 King 6.33 and in this respect care is not a vexation but a duty 1 Thes. 5.8 Prov. 6.8 Care irregular is a cutting dividing distracting care against which we should strive for these reasons First irregular cares are superfluous and improper to the ends which we direct them upon and that not to our main end only Happinesse which men labouring to find in the creature where it is not do instead there of finde nothing but trouble and vexation But even to those lower ends which the creatures are proper and sutable to For to us properly belongs the industry and to God the care unto us the labour and use of the means but to God the blessing and successe of all 1 Cor. 3.6 Luk. 12.25 1 Pet. 5.7 Psalme 55.22 Matth. 6.32 we should therefore learne to cast our selves upon God and that 1. In faith depending upon the truth of his promises Heb. 13.5 as Dan. 3.17 2 Sam. 30.6 2 Chron. 14.11 12. and 16.9 the contrary grieves God Numb 14.11 Ps. 78.19 20. 106.24 and it proceeds from this that we measure God by our selves that we conceive of his power onely by those issues and wayes of escape which we are by our own wisdomes able to forecast and when we are so straitned that we can see no way to turn there we give over trusting God as if our sinnes were greater then could be forgiven oâ— our afflictions then could be removed the best way therefore to establish our hearts in all estates is to have the eye of Faith fixed upon Gods power and to consider what he saith Isa. 55.8 12. So Hab. 3.3 18. Zach. 4.6 10. Hos. 11.9 2 Chron. 20.6 1â— Ezek. 37.3 2. By prayer which is a maine remedy against careful thoughts Phil. 4.5 6 7. so we see in Hannah 1 Sam. 1.7 10 18. So 1 Chron. 29.9 Deut. 12 1â— and 28.47 Mal. 2.13 Isa. 38.14 20. Hab. 3.2 16 18 19. Secondly as irregular cares are needlesse and superfluous so they are sinful also 1. In regard of their object they are worldly cares the cares of the men of this world therein we declare our selves to walk as the Gentiles as if we had no better a foundation of Contentment then the Heathen which know not God Hence Eph. 4.17 Mat. 6.32 whereas we are taken out of the world and therefore must not be conformable to the world nor bring forth the fruits of a wordly spirit but walk as a peculiar people that have heavenly promises and the grace of God to establish our
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 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
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
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present