blind and naked Revel 3.17 The second signe is a dear love to God John 4.9 We love him because he first loved us that is because in Christ we first apprehend his love unto us when a man apprehends Gods love unto him in the Lord Jesus how he gave the Lord Jesus unto him to free him from misery and to make him eternally happy then he cannot but love the Lord again A man may receive all outward gifts from God and never love him but a man cannot receive this gift from God to wit be assured that God hath given him Christ and pardon of sinnes and eternall life in and through him but he must needs dearly love the Lord and study how to honour him and shew himself thankful unto him The third signe the apostle Paul laies us down Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Sinne doth not raigne as king in those that are united to Christ that they should obey it in the lusts thereof no their very sinful passions affections and desires are a great trouble and grief unto them as we may observe in the Apostle Pauls complaint Romans 7.24 Oh wretched man that I am who shall deliver me from the body of this death The fourth Signe 2 Corinth 5.17 If any man be in Christ he is a new creature Such as are united to Christ have a change wrought in them by the Spirit of God a change in their minds affections and conversations and hence are described Heb. 5.9 to be such as obey God The fifth Signe A special love to Christs members as they are his members 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him and the 3d chapter the 14th verse We know that we have pussed from death to life because we love the brethren 6 The last sign we now commend unto you A hearty rejoycing to see the word of God prosper and prevaile Acts 11.18 When they heard these things to wit the believing Jewes they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life And Acts 15.3 And being brought on their way to wit Paul and Barnabas they passed through Phenice and Samaria declaring the canversion of the Gentiles and they caused great joy unto all the brethren As the people of God are to pray that the word of God may have free course and be glorified 2 Thess 3.1 that is may prevaile and prosper in that that God sent it for so they cannot but rejoice when they see the fruit of their prayers this way Vse 2. To awaken the presumptuous sinner dreaming of an absolute universal Redemption Ask such how they can go on in their sins and have any peace They answer They hope well because Christ died for all But did Christ intend that his death should be effectual to all There is no question but Christs obedience Passive and Active was of infinite merit but can any apply this merit but the penitent And do not those that truly apply it labour more and more to forsake their sins even those which they have formerly taken great delight in Do we think that Christ came into the world to be a Baud to our sins nay certainly he came into the world as to satisfie for sin so to slay sin As there is a world of the Elect so there is a world of the Reprobate and of whether company are they that go on in their sins and the truth of it is the peace such have is a false peace as Isai 48.22 There is no peace saith the Lord unto the wicked no true peace and notwithstanding the peace they have now the time will come when their consciences shall roar and fly in their faces and when they shall find that their fruitlesse faith was but presumption and that true of the world which the Apostle saith of Israel Romans 9.27 Though the number of the children of Israel be as the sand of the see a remnant shall be saved and but a remnant Vse 3. For the support and comfort of all truly penitent such as see the great number and hainousnesse of their sins and the infinite wrath of God ready to seize upon them for the same let such contemplate the sufficiency of the satisfaction and remedy how the Lord Jesus hath accomplished all things needful for their salvation Do but see John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life See thou art not excepted excluded if thou dost believe suppose thy sins be never so many so grievous Isai 45.23 Rom. 3.22 23 Nay see Christs loving invitation to such as thou art Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised Nay is it not the Lords command in plain termes that thou believe in his Son John 3.23 This is his Commandment that we should believe in the name of his Son Jesus Christ Take heed thou dost not to all thy former sins add disobedience to this command for surely rebellion in this kind will exceed all thy other sins as 1 John 5.10 11. He that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son And Joh. 16.7 8 9. If I go not away the Comforter will not come unto you but if I depart I will send him unto you and when he is come he will reprove the world of sin Of sin because they believe not on me And further John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him See Rom. 5.7 8. Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for us And Rom. 8.32 He spared not his own Son but delivered him up for us all or gave him for us all And will not we accept of this gift no more required of thee then to accept of this gift and wilt thou not Behold now is the accepted time now is the day of salvation 2 Cor. 6.2 And so far now by occasion of the third Principle PRINC IV. Quest But how maiest thou be made partaker of Christ and his benefits Answ A man of a contrite and humble spirit by faith alone apprehending and applying Christ with
and women such as mourn because they can mourn no more for their sins such as would fain look towards Christ whom nothing can satisfie but Christ see Isaiah 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thus far by occasion of the first Member of the fourth Principle Now we come to the second Member thereof MEMBER II. By faith alone WHerein the Catechisme further acquaints us how we may be made partakers of Christ and his benefits The Doctrine is this Doct. That a man may partake of Christ and his benefits he must not onely have a contrite and humble spirit but he must likewise be qualified with faith But because we have already spoken of a contrite and humble spirit take the point in a more brief form as thus That a man may partake of Christ and his benefits he must have faith he must believe See John 3.14.15 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in in him should not perish but have eternal life And Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him should receive remission of sinnes And Chapter 13. the 38 and 39 verses Be it known unto you Men and Brethren that through this man is Preached unto you the forgiveness of sinnes and by him all that believe are justified from all things from which he could not be justified by the Law of Moses And so Paul and Silas to the Jailor Acts 16.31 Believe on the Lord Jesus Christ and thâ—u shalt be saved Not that faith must be supposed to be in our own power John 3.16 But is the gift of God Romans 9.33 the Lord requiring no more in the Covenant of grace then he gives Now the Reasons of the Doctrine Reas 1. Faith is the condition of the new Covenant the Covenant of grace which is evident as in the places fore-cited so in other places as Mark 16.15 16. Go ye into all the world and preach the Gospel to every creature he that believeth shall be saved but he that believeth not shall be damned And John 29.31 These sayings are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have Life through his Name Reas 2. Faith is the onely Spirituall hand whereby we receive Christ and his benefits as John 1.12 As many as received him to them he gave power to become the sonnes of God even to them that believe on his Name No faith no receiving of Christ and then no benefit by him And it is not every faith that will do this but only that faith which by way of propriety is called the faith of Gods Elect Titus 1.2 none but the Elect having it and all the Elect being possessed of it in this life at one time or other Now for the further seeing into this Doctrine we enquire into the things following First The kinds and sorts of faith that so we may find out that faith which will serve the turne Secondly Wherein the Nature and Essence of that faith consisteth which will serve the turn 1. Touching the first there be four sorts of faith 1. Miraculous 2. Historical 3. Temporary 4 Justifying 1. A miraculous faith is when a man believes that some extraordinary thing shal be affected either by himself or others or that some extraordinary thing shal come to pass for which he hath some special promise or revelation Mat. 17.20 1 Cor. 13.2 Acts 14.9 Now the commendation of this faith is rather from the ground of it to wit the special promise or revelation then from the gift it self Of its own nature simply it comes short of receiving and applying Christ as is evident by this reason Because it may be in a Reprobate See Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name cast out Divels and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 2 The second kind of faith is an Historical faith and that is a bare assent and no more to the truth of the Scriptures a believing that the Scriptures are true without resting on them or affecting of them Now that this faith is too short to the purpose aforesaid is plain because it is to be found in the very divels themselves Jam. 2.19 The Divels believe and tremble The third kind of faith is a Temporary faith Now this kind of faith goes beyond the Historical in two degrees First In that with knowledge and assent is joined such a profession of the truth as carries a shew and form of Godliness as we may see in Simon Magus Act. 8.13 Then Simon himself believed also and when he was baptised he continued with Philip c. 2. A kind of rejoycing and glorying in that knowledg assent and profession as Mat. 13.20 21. He that receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he not root in himself but dureth for a while And John 5.35 our Saviour speaking to the Jews of John the Baptist He was a burning and a shining light and ye were willing for a season to rejoice in his light But this faith being not a well rooted faith at the length it vanisheth away and comes to nothing and therefore called a Temporary faith and being not well rooted it is too short likewise for the business aforesaid is not able in a found and kindly way to receive Christ 4. The fourth kind of faith is a Justifying faith so called because it apprehends that which doth justifie to wit Christ It is likewise called a Sanctifying faith because it purifieth the heart Acts 15.9 Purifying their hearts by faith and so a saving faith because the end of it is salvation 1 Peter 1.9 Receiving the end of your faith even the salvation of your souls Now this faith as it hath many effects beyond the other kinds of faith so likewise it comprehends them all as the Historical and Temporary why so the miraculous faith for he that hath Justifying faith if so be he had any extraordinary revelation or special promise made unto him hee could as well lay hold upon them as upon that Revelation and those Promises he doth lay hold upon And if you ask me what this justifying faith is I answer It is that grace of Gods Spirit whereby a man of a contrite and humble spirit is enabled to receive Christ and his benefits Not but that this faith hath other effects and a larger extent but yet this is a principal effect of it Thus we have found out the faith that will serve the turne We come now
his Benefits Many Inducements and Provocations might be thought of this way As First If we weigh the glory they give to God who do believe John 3.33 He that hath received his testimony hath set to his Seal that God is true Rom. 4.20 The Apostle speaking of Abraham saith He staggered not at the promise of God through unbelief but was strong in faith giving glory to God 2. If we weigh the dishonour and injury they do to God who do not believe as 1 Joh. 5.10 He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son and this is the Record that God hath given to us eternal life and this life is in his Son 3 If we weigh that it is such a qualification as every man hath not 2 Thess 3.2 All men have not faith Nay such a qualification as but a few have Isai 53.1 Who hath believed our report 4 If we confider the cloud of examples this way to wit of Believers although but a few comparatively and what they obtained by faith Heb. 11.1 c. 5 If we consider that without this grace we cannot please God in any thing we do for so the Spirit of God acquaints us Heb. 11.6 Without faith it is impossible to please God 6 God commands us to believe 1 John 3.23 This is his commandment that we should believe on the name of his Son Jesus Christ And Matth. 11.28 Come unto me all ye that labour and are heavy laden this coming is the motion of the will to wit believing 7. If we weigh the inducement in the Doctrine otherwise we cannot partake of Christ and his benefits which if we do not wo be unto us Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Object But may some man say What need all this adoe is it so hard a thing to believe in Christ I thank God I never found it so Ans The Reason is because thy conscience was never throughly awakened with a distinet sight of thy sins and Gods Justice pursuing thee for the same thou thinking thou dost believe in Christ all this while and alas thy faith being nothing else but presumption but when thy conscience comes to be a wakened and to roar in thy face thou wilt find it the most difficult thing in all the world to look beyond the cloud of Justice to believe in Gods mercy and to rest on Christ for Justification and Salvation Thus far touching the second Member of the fourth Principle Now we come to the third Member of the same MEMBER III. Apprehending and applying Christ with all his Merits unto himself THis is done by faith and faith alone as it is in the former Member So then the Doctrine is this Doct. It is faith and faith alone that apprehends and applies Christ and all his merits unto a mans self See Ephes 2.8 By grace ye are saved through faith as though the Apostle should say it is of the free favour of God giving Christ unto you that you are saved and the only Instrument that apprehends and applies Christ and all his merits unto salvation is faith And Rom. 5 1. Being justified by faith we have peace with God through our Lord Jesus Christ As though faith and faith only were the Instrument to lay hold on Christ and his merits But take that place for all Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law faith being the only instrument that apprehends and applies Christ to Justification So also Joh. 3.36 Rom. 9.33 Acts 16.31 Reason The Ground or Reason is Because there is no other eye nor hand for this purpose but this not that this faith is alone but ever accompanied with love and other Graces as the eye in the head is not alone without other senses yet it only seeth and no other sense besides it Love indeed claspeth Christ and cleaveth unto him but it is for that which faith first discerneth to be in him Christ being first the object of our Faith and then the object of our Love and to speak properly faith is the eye and hand of the soul and love only the hand of faith for so the Apostle Paul speaks of these Graces Galat. 5.6 In Christ Jesus Circumcision availeth nothing nor uncircumcision but faith which worketh by love Now for the illustrating of this Doctrine we propound these Questions First Whether Faith or Love be the more excellent Grace Secondly Whether Justifying faith in the exercise of it be not of a larger extent then aforesaid do not as well embrace the whole word of God as apprehend and apply Christ and his merits Quest 1. Whether Faith or Love be the more excellent Grace Answ In some respects the Grace of Love is more excellent then the Grace of Faith First It is more conspicuous and visible Faith being secret and inward but yet by Love discovering it selfe Secondly It is more beneficial and commodious Faith being the hand whereby a man receives for himself but Love being the hand whereby a man reacheth out to others Thirdly It is of longer continuance 1 Corinth 13.8 Love never faileth And in this respect the Apostle prefers it to Faith and Hope ver 13. of the same Chapter Now abideth Faith Hope Love those three but the greatest of these is Love The exercise of Faith and Hope ceasing when Love shall be in the greatest exercise Now in other respects faith doth excel Love As first It justifies a man before God and so doth not Love I mean is the instrument that way but so is not Love 2. Faith if we speak in regard of exercise is the Cause and Love is the Effect now the Cause is more excellent then the Effect 3. What do we reach forth by Love which we have not received by Faith Quest 2. Now we come to the second Question Whether Justifying Faith do not as well believe the whole Word of God as apprehend and apply Christ and his Merits Whether the Office of it be only restrained to Justifying Answ Although Christ and his Merits be the principal Object of this Faith why yet the same faith which receiveth Christ and resteth on him and so justifies believes all the other promises made of God in Christ unto Believers whether they concern this life or the life to come nay believes the whole Word of God Acts 24.14 as the precepts threatnings c. This Faith not only yeilding a bare assent unto whatsoever is delivered in the Scriptures as concerning the truth of it but likewise moving and stirring the affections according to the nature of the matter believed whether Promises Precepts or threatnings Now we come to the Uses Vse 1. To inform us how excellently they are furnished unto whom the Lord hath vouchsafed this qualification it being the instrument and the only
we see in some measure according to the Scriptures what eternal Damnation is Now we come to prove the Point to wit that every one in the estate of corrupt nature is guilty of is subject to eternal Damnation John 5.24 Verily verily I say unto you saith our Saviour he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation holding forth thus much that all but the true believer must come into condemnation And so Rom. 8.1 There is no condemnation to them that are in Christ Jesus hinting plainly thus much all living and dying out of Christ unregenerate must be damned And likewise 1 Cor. 6.9 Know ye not that the unrighteous those that are in the estate of nature shall not inherit the kingdome of God And if such must not inherit heaven what must they do that go to hell And to the same purpose our Saviour John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him It is as much as if our Saviour should have said All living and dying in the estate of nature the wrath of God shall press them down to the pit of hell they shall be damned And Matth. 13.41 42. The Son of man shall send forth his Angels to wit at the last Judgment and they shall gather out of his kingdome all things that offend and them that do iniquity to wit all the unregenerate and shall cast them into a furnace with fire there shall be weeping and gnashing of teeth And Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and Socerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the second death that is to say whosoever they be that have sin unmortified in them as every one in the estate of nature hath shall be damned that is to say so living and so dying shall be damned Now we come to the Reasons of the Point Reas 1. The unregenerate person is a sinner and that divers wayes Rom. 6.23 Now the wages of sin is death to wit eternal Reason 2. The unregenerate person stands upon his owne bottome is under the curse and so is to satisfie Gods Justice in his own person living and dying in that estate hath no benefit by Christs Satisfaction and Intercession Galatians 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them that is Cursed is every one that keeps not the whole Law either by himself or by another to wit Christ It is true the Regenerate and such as are in Christ fulfil the Law in Christ Christs obedience passive and active being theirs by imputation and so freed from the Curse Rom. 8.1 There is no condemnation to them that are in Christ Jesus but the unregenerate are under the Curse the principal part whereof is eternal death and damnation The Curse doth not only contain all the miseries of this life inward and outward besides the separation both of soul and body by corporal death in the end but likewise eternal death and damnation in the world to come The soul when by corporal death it goes out of the body being pressed downe to hell by the wrath of God and at the day of Judgment when both are conjoyned both to be punished according to the particulars aforesaid Reas 3. The consciences of the unregenerate sometimes even in this world tell them no less then the Point comes unto witness Cain Abitophel and Judas When the Lord at any time even in this life is pleased to awaken and wound the consciences of the unregenerate the very flashes of hell fire doth appear in them Now we come to answer two Objections and so to the Uses Obj. 1. But may some men say If the bodies of the unregenerate shal be raised up at the last day and their souls and bodies again conjoined and both to continue for ever why is not their condition future rather called eternal life then eternal death Ans Because that life which is called theirs then is most miserable death and doth not deserve to be called life Ob. 2. But how can it stand with Gods justice to punish temporal offence with eternal punishment Answ 1. Because sin is an offence against an Infinite God and so doth deserve eternal punishment 2. Did the unregenerate person live eternally in this world he would sin eternally 3. The unregenerate damned in hell do not cease to sin I do not say they commit Murder Adultery and such like sins but continue in unbelief impenitency blasphemy c. Now to the Uses Vse 1. To reprove divers persons 1. Such as in their Conference and Discourse do use this imprecation That if this and that be not true which they affirm they wish they might be damned But do those persons consider what damnation is of which they speak so lightly 2. To reprove such as are offended at Gods Ministers for preaching of damnation Do not many of their people remain and continue unregenerate in the state of nature and doth not eternal damnation belong to such Why then should they not preach in this manner unto them for the awaking and rowzing of them up Must not a Minister deal faithfully with his people See what Balaam a false Prophet saith to a King Num. 24.13 If Balak would give me his house full of Silver and Gold I cannot go beyond the commandment of the Lord to do either good or bad of my own mind but what the Lord saith that will I speak If the Lord say in his Word that those that live and dye in the estate of nature must be damned how can the Minister if he would be found faithful either to his Master or people conceal it Joseph did not only tell the Butler the meaning of his dream but likewise the Baker the meaning of his Gen. 40.19 Yet within three dayes shall Pharaoh lift up thy head from off thee shal hang thee on a tree and the birds shal eat thy flesh from off thee And the Butler afterwards relating this to Pharaoh upon occasion Gen. 41.13 And it came to pass saith he as he interpreted to us so it was me he restored to my Office and him that is to say the chief Baker he hanged And is not this that which the Apostle Paul cals upon Timothy for 2 Tim. 2.15 Study to shew thy self approved unto God a work man that needeth not be ashamed rightly dividing the word of truth Do not we rightly divide the word of truth when we preach salvation to the Regenerate and damnation to the Ungenerate 3. To reprove all such as neglect the means whereby they might be brought out of the estate of nature to which eternal damnation belongs No better means to prepare for this business then a
humane nature was made and for the guilt of Adams fall it did not belong unto him he not coming from Adam by natural generation but by a miraculous Conception Nay further in his Conception and Birth his humane nature was not only free from sin but withal inriched and filled with Grace and holiness and that in greater measure then all men and Angels as John 1.14 The Evangelist speaking of him and according to his humane nature saith he was full of Grace and in chap. 3. ver 34. God giveth not the Spirit by measure unto him that is to say he gave it unto him in an abundant measure and yet the Holiness of Christ as man is not infinite but finite there being this difference betwixt his Righteousness as he is God and his righteousness as he is man His righteousness as he is God being infinite and uncreated his Righteousness as he is man being finite and created Thus we see even as Christ was man he was righteous in his Birth and Conception 2. As he was man he was righteous likewise in his Life and Conversation his whole course of life being conformable to the absolute Righteousness of the Law as 1 Pet. 2.22 Who did no sin speaking of Christ neither was guile found in his mouth And John 8.29 He that hath sent me is with me the Father hath not left me alone for I do always those things which please him The Point being thus maintained we come to answer two Questions 1. To what end was Christs Active obedience the Righteousness of his Humane Nature and the Righteousness of his Life 2. If perfect Righteousness and eternal life be merited by Christs Active obedience how comes it to pass that the Scriptures speak so little of this kind of obedience and so much of his Passive Quest 1. To what end was Christs Active obedience the Righteousness of his humane nature and the Righteousness of his life Ans The principal end next to Gods glory was to merit for the Elect perfect Righteousness and eternal Salvation As we must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publike person he being our Surety and pledge so we must conceive of the Righteousness of his humane nature and life his Active obedience it was not for himselfe but for us as Isai 9.6 Vnto us a child is born and Rom. 8.2 3 4. which place is to be understood of the perfect righteousness of Christs humane nature imputed to all true Believers he so meriting a cover for their corrupt nature and touching the righteousness of his life that he thereby further merited for the true Believer righteousness and eternal life do but see Rom. 5.6 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous and so in ver 17. of the same Chapter If. by one mans offence death reigned by one to wit Adam much more they which receive abundance of grace and of the gift of righteousness that is to say they who out of Gods abundant favour are justified by the righteousness aforesaid shall reign in life that is shall be saved And Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth and eternal life is a consequent of this perfect righteousness the Apostle here speaketh of We all owe the Lord a double debt 1. The debt of punishment for the breach of his Law 2. The death of obedience to wit the perfect fulfilling of the Law Now Christs Passive obedience doth discharge the former debt his Active obedience the latter by his Passive obedience he hath merited for us remission of sins and freedome from punishment and by his Active obedience he hath merited for us perfect Righteousnesse and eternal life There be other ends of Christs active obedience as the meriting for the Elect sanctifying Grace As Joh. 17.19 For their sake saith Christ I sanctifie my self that they also might be sanctified And then that he might be an example of Holiness as Matth. 11.29 Learn of me for I am meek and lowly in heart Quest 2. The second Question is If perfect righteousness and eternal life be merited for the Elect by Christs Active obedience how comes it to pass that the Scriptures speaks so little of this kind of obedience and so much of his Passive Ans 1 Because his Passive obedience was most sensible and exposed to the eyes of all 2. Because the Ceremonial Types had especially their accomplishment in it 3. Because this was the chief and principal part of his obedience 4. The Passive implies the Active Now we come to the Uses of the Point Vse 1. To abase and greatly to humble us our natures and lives being â—o stained and defiled as nothing could be a cover unto them but the righteousness of the Son of God the righteousness of all men and Angels being insufficient this way to wit to hide the filthiness of our natures and lives from the eyes of Gods Justice Oh the cause we have to lament the impurity of our natures and lives when nothing could be a Remedy for us but the Son of God must assume our nature and here in the world work righteousness for us This consideration should not a little humble us but likewise work in us a great dislike and loathing of sin and of our selves for sin Vse 2 To inform us touching the goodness of God unto us We in Adams loynes having undone our selves and lost all righteousness that the Lord should provide us a Saviour not only to merit for us remission of sins and freedom from punishment by his Passive obedience but likewise perfect righteousness and eternal salvation by his Active so as let the Justice of God be objected any way to the true Believer he hath sufficient answer in his Pledge and Surety the Lord Jesus and hence it is that the Apostle saith Rom. 10.4 Christ is the end of the Law for righteousness to every one tht believeth If the Law and Justice of God require punishment for sin and disobedience the Believer hath the death and passion of Christ to interpose if the Law and Justice of God require perfect righteousness to be justified in Gods fight and to enter heaven the true Believer may have present recourse to the holy nature and life of Christ as his cover and righteousness so as whatsoever the true Believer should be should do should suffer Christ was did and suffered And may not this greatly comfort the true Believer that the Lord hath provided such a Saviour and further that his righteousness whereby he is justified in Gods sight and must enter heaven is not in his own keeping as his first righteousness in Adam was which was quickly lost but in the keeping of the Lord Jesus and so cannot be lost The Believer may lose this and that outward thing which for the present he enjoyed or
the seventh and last Member thereof MEMBER VII Accomplished all things needful for the salvation of Mankind ANd this take likewise in the form of a Doctrine and let the whole Principle be it Doct. Jesus Christ the eternal Son of God being made man by his death upon the Cross and by his righteousness that is to say by his obedience passive and active hath perfectly alone by himself accomplished all things needful for the salvation of mankind This Principle as you know consists of seven Members six of which we have already handled particularly and so the last onely remains to be spoken of Now for the opening of it take onely two questions 1. Whether mankind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his Humiliation his obedience passive and active 2. How we must in this passage understand mankind Quest 1. The first question is Whether man kind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his humiliation his obedience passive and active An. Although Christs exaltation be no part of his satisfaction he by his obedience passive and active having fully satisfied his Fathers justice in the behalf of mankind why yet mankind hath great benefit by his exaltation and the severall degrees of it as his resurrection ascension and his sitting at his fathers right hand his exaltation being an essentiall part of his mediation Quest 2. How we must in this passage understand mankind Answ Although Christs satisfaction be onely effectuall to the Elect according to these places of Scripture Matth. 1.21 Thou shalt call his name Jesus for he shall save his poople from their sins and John 10.15 I lay down my life for the sheep And so Ephes 5.23 He being called the Saviour of the body his body to wit the Elect why yet it cannot be denied but that his satisfaction was sufficient for all mankind for the Whole posterity of Adam according to these places following John 1.29 Behold the Lamb of God which taketh away the sinne of the world and John 6.51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world And so 1 John 4.14 We have seen and doe testifie that the Eather sent the Son to be the Saviour of the world and 1 Tim. 2.6 Who gave himselfe a ransome for all Hence it is that Christ is to be offered to all unto whom the Gospel comes As Mark 16.15 And he said unto them to wit Christ unto his Apostles goe ye into all the world and preach the Gospel to every creature that is make a tender of Christ to every creature every reasonable creature not only Jewes but Gentiles and hence it is that the Gospel commands every man and woman to repent and beleeve in Christ as Mark 1.15 Repent ye and beleeve the Gospel that is as though our Saviour should say beleeve that you shall be saved by my merits and hence is also the universall promise of salvation made to every one that shall beleeve in Christ as John 3.16 God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life And the truth of it is there is no defect in the remedie but in regard of the merit of Christ every man and woman becomes saveable and yet we must not think that every particular man and woman shall be saved for this is directly contrary to many places of Scripture As do but see Matth. 25.46 our Saviour having laid forth what should be the manner of his proceeding at the last day These saith he shall goe away into everlasting punishment but Matth. 7.13 14. Enter ye in at the strait gate saith Christ for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Nay not every one that liveth in the visible Church shall be saved Matth. 20.16 Many be called to wit outwardly by the word but few chosen that is to say called effectually and so their elections manifested but Matth. 7.22 23. Many will say to me in that day to wit the day of judgment Lord Lord have not we prophesied in thy name and in thy name have cast out divels and in thy name have done many wonderful works And then I will professe unto them I never knew you depart from me ye that work iniquity And the truth of it is there is a world of people unto whom Christ never intended to apply his merits effectually as we may observe by that passage in his prayer John 17.9 I pray for them I pray not for the world to wit the world of the reprobate and Luke 2.34 And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel observe the phrase Is set that is to say appointed of God by an unchangeable decree as to be the rising of some so to be the fall of others and so 1 Pet. 2.8 And a stone of stumbling speaking of Christ and a rock of offence though not a cause yet an occasion of their utter ruine and perdition And as we must not think that every particular man and woman shall be saved so likewise we must not think that every particular man and woman may be saved if they will And amongst other reasons this is one justifying faith is not in mans power it being a supernaturall gift and without it no man can have any saving benefit by Christ now that justifying faith is not in mans power see John 6.44 No man can come to me saith our Saviour except the Father which hath sent me draw him No man can come to me that is no man can beleeve in me except it be given him of my Father And further because we say that Christs satisfaction was sufficient for all mankind yet only effectual to the Elect we must not think any part of it to be superfluous because the merit of Christs satisfaction is not to be applyed by parts but the whole merit is to be applyed to each particular person that shall be saved We proceed to the Uses Vse 1 For Trial and Examination whether we be of that number that can assure our selves upon good grounds that Christ is our Saviour seeing his merits are only effectual unto some to wit the Elect. Signes this way First Have we been schooled by the Law Gal. 3.24 Hath the Law brought us to a sight and sense of our natural misery Til then we cannot hunger and thirst after Christ til then we are like to the Laodiceans who thought themselves rich and wanted nothing when indeed they were poor and miserable and wretched and
not knowne to any man but themselves why should their consciences vex and terrifie them if there were not a God Object 1. But may some men say in whom the light of nature is almost extinguished I never saw God how can I then believe there is a God Answ Thou didst never see thy soul and dost thou believe therefore thou hast no soul Thou didst never see the wind yet surely thou believest there is such a thing such a creature Object 2. But if this be a Truth generally acknowledged How comes it to pass that the most men and women live as though there were no God Answ First by way of Concession or Grant Secondly By way of Solution 1. By way of Concession or Grant It is true the most do live as though there were no God so walk as denying the Presence Power and Justice of God 2. By way of Solution or Satisfaction Although men and women generally by the light of Nature do acknowledg a God yet through the corruption of nature they frame and fain him to themselves to be such a one as they please to wit without Attributes not present in all places not infinitely powerful and just As this is a Truth That by the light of nature we know and believe there is a God so likewise this is a Truth That since Adams fall by the corruption of nature in regard of the true God we are all Atheists Thus the Psalmist describing the natural man Psal 14.1 The fool hath said in his heart There is no God The natural man confesseth there is a God but it is a God of his own framing without Attributes to wit an Idol which upon the matter is as much as to deny the true God Object 3. Although this be a Truth granted and plain why yet the Regenerate themselves have doubtings this way they sometimes doubt Whether there be a God or no. Answ And this comes to pass First by Satans suggestion who sometimes darts this thought maliciously into them even in their best Devotions Secondly this thought may be in them through the corruption of nature remaining they having a seed and some degrees of Atheism remaining in them so long as they are in this world Thirdly Want of through consideration may occasion doubting this way As when they observe themselves men and women of affliction and the wicked great in the world and highly exalted looking meerly upon this and no further may occasion them to question this great Truth but going on to the end and issue the doubt is presently removed considering what the wicked's exultation ends in and so considering what is the issue of the godly mans afflictions Vse 1. To expostulate with the wicked and unregenerate There is a God this thou sayest thou beleevest I say thou dost well but the divels do as much nay more â—hey beleeve and tremble Jam. 2.19 Examine thy self do not they exceed thee in this Thou believest there is a God but dost thou tremble at his Justice Power and Omnipresence Dost thou perswade thy self of his Omnipresence that he sees thy waies courses and proceedings in all places and at all times How comes it to passe then that thou willingly and willfully committest that sin in secret in his sight which thou wouldest be ashamed to commit in the eye and veiw of the world Observe now Thou beleevest there is a God but it is a god of thy own framing a god that sees not thy sinfull courses and proceedings And to this purpose take notice how the spirit of God brings in the wicked or naturall man speaking in his heart Job 22.13 14. And thou sayest how doth God know and is there knowledg in the most high Psal 73.11 Can he judg thorow the dark cloud thick clouds are a covering to him that he seeth not And Psal 94.7 They say the Lord shall not see neither shall the God of Jacob regard it Thus what the wicked mans thoughts are of God his actions declare And so in regard of Gods Justice if thou didst beleeve him to be a God of justice how durst thou go on obstinately in thy sins making a covenant with death and being at agreement with hell he having openly proclaimed in his word that he wil be revenged on al such malefactors The truth of it is although thou dost acknowledg a God why yet again thou deniest him by denying his justice as if he were a God all of mercy but such as thou shall one day find him to be a God of justice of infinite justice Deut. 29.19 20. Again in regard of Gods Power Thou beleevest there is a God but again deniest him in that thou dost not believe him to be a God of infinite power If thou dost beleeve him to be a God of infinite power why dost not thou rather tremble at his threatning then at the threatning of a mortal man Let an earthly Magistrate or Prince threaten and menace for the breach of his statutes and edicts presently men and women begin to tremble and to be afraid and know not which way to turn themselves but let the Lord the mighty God of heaven and earth threaten to bring this and that plague this and that judgment upon them for their sins and transgressions nay even to damn them to the pit of hell if they do not reform for all this they go on still in their sins and evill courses as though the Lord had not power to maintain his threatnings upon them Well thou that art a wicked and ungodly liver see thy condition to be a wofull condition there is just so much light in thee as to make thee inexcusable Thou beleevest there is a God but in life deniest his presence power and justice Thou art not an absolute Athiest in judgment but an Athiest in practice Wel it is as thou thinkest there is a God but thou shalt find him otherwise then thou thinkest to wit all-saving for he is infinitely just and powerfull Vse 2. For Direction Thou beleevest there is a God First more and more examine this great truth more and more ponder and perpend it untill thy heart be established in it and if God be God serve him if Baal be God follow him The meaning is if this principle be not true follow the waies of thy own heart live and walk according to thy own lust without any restraint but if it be true as it is undoubtedly then walk and live as throughly beleeving this principle Labour to please God to glorifie him and to have communion with him and know there is nothing doth so choak and suffocate this Principle as a wicked and profane life as Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness This is the first rule of Direction 2. Thou believing this Principle endeavor to nourish and maintain it To this purpose thou maiest help thy self by the Book of the Creatures as
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
of his flesh As he is one with our nature by Personal Vnion so to be one with him by Mystical Vnion To this purpose let us endeavor to acquaint our selves with his Birth his Life and Death with his Natures his Offices his Benefits what he was what he did what he suffered for Mankind so manifesting that we are acquainted with him united unto him by a holy life and conconversation one special end why he assumed our nature and came into the world as we may see Luke 1.75 and Titus 2.11 and so to the fifteenth verse Thus farre touching the second Member of the third Principle Now we come to the third Member of the third Principle MEMBER III. By his death upon the Cross JEsus Christ the Eternal Son of God being made man by his death upon the Cross Take it in the form of a Doctrine after this manner Doct. Jesus Christ the Eternal Son of God being made man was Crucified to death The Scripture is abundant in proof this way as Mat. 27.35 44 50. Mark 15.24 25 27 37. Luke 23.33 46. John 19.15 16 17 18 and 30 verses This is that which the Apostle Peter doth charge upon the consciences of the Jewes Acts 2.22 23 and 36 verses Chap. 3.13 14 15 verses And so Chap. 4.10 Chap. 5.30 And so Stephen Acts 7.51 52. That we may the better conceive of this weighty point to wit Christs Passive obedience it shall be necessary to answer the questions following 1. Whether Christ suffered in both his Natures yea or no 2. What he suffered or the Passion it self 3. When his sufferings began and when they ended 4. The Causes of his passion 5. To what end he suffered Quest 1. Whether Christ suffered in both his Natures or no Answ There is no question but he suffered in the Humane nature both soul and body but the Divine nature is impassible cannot suffer and yet in a manner may be said to suffer not onely because the Person that was both God and man did suffer but also because the whole time of Christs humiliation the Majesty and glory of his Divine nature was somewhat laid down and hidden and so we understand the Apostle Phil. 2.7 Who made himself of no reputation speaking of Christ or as it is in the Original Who emptyed himself it being spoken in regard of his Divine nature the Majesty and glory of it being much hidden and obscured all the time he had upon him the form of a servant Quest 2. What Christ suffered or the Passion it self Answ The sufferings of Christ can never be expressed to the full so deeply did he drink off his Fathers wrath for our sins This the Evangelical Prophet denotes before hand Isaiah 52.14 and 53.3 Now his sufferings may be divided into the sufferings of his life and the sufferings of his death or near his death 1. Touching the sufferings of his life which were manifold As 1. He no sooner being conceived as man but suspected to be illegitimate or unlawfully begotten Mat. 1.19 and 20 verses 2. Being born in a Stable and laid in a Manger Luke 2.7 3. The pain of his Circumcision Luke 2.21 4. His flight into Aegypt Mat. 2.13 5. His being tempted of the Divel forty dayes and forty nights together in the Wilderness a place of great terror and in that time the Divel carrying up and down his body at his pleasure sometimes to a Pinacle of the Temple and sometimes to the top of an high Mountain Mat. 4.1 6. His Poverty he having not where to lay his head Luke 9.58 7. His going about from place to place with hunger thirst and weariness to Preach and work Miracles 8. The manifold contumelies and reproaches that were cast upon him by those that did oppose his Doctrine and Miracles as that he was a Deceiver was Mad had a Divel c. Thus we have given you a taste of the first sort of Christs sufferings to wit the sufferings of his life Now 2. We come to lay forth briefly the sufferings of his death or near his death and how grievous and dolorous his sufferings were in and about his death may appear 1. By his testifying and complaining how heavy he was even unto death Mat. 26.38 2. By the great drops or clods of water and blood which fell from his face Luke 22.44 3. By his sundry cryes to his Father that if it were possible the cup of death might pass from him 4. By those unworthy things he suffered at the hands of sinners as being betrayed by one of his own Disciples then taken as a Theef with swords and staves bound and carryed away and brought as a Malefactor before the Magistrate before whom although he was cleared yet must he be scourged stript of his own apparel clothed with scornful Kingly Robes a Crown of thorns put upon his head and a Reed put into his hand instead of a Scepter and so was he led away as a sheep to the slaughter and between two Theeves as the chief of all sinners crucified his joynts stretched and racked his hands and feet digged with nails his side pierced with a Spear and instead of drink he had Vineger tempered with Gall reached unto him the High Priests scoffed the Passengers wagged their heads the Soldiers mocked him nay one of the Theevs upon the Cross could with his last breath blaspheme him so many reproaches and contempts were done unto him as no Chronicle can remember the like ever done to any Malefactor 5. He was as one oppressed and forsaken of God which made him cry out My God my God why hast thou forsaken me he not onely suffering the first death but the pangs of the second death Thus we see a little what Christ suffered in his life and in his death Quest 3. Is When the sufferings of Christ began and when they ended Answ They began at his Birth or before as we have heard he no sooner being conceived but suspected to be illegitimate and continued until the giving up of the ghost then and not until then were his dolours and torments ended as himself witnesseth John 19.30 When Jesus had received the Vineger he said it is finished and he bowed his head and gave up the ghost which must he understood of his dolours and torments but not of his Humiliation which continued so long as he was captivated of death even unto his Resurrection Quest 4. What were the causes of his Passion Answ The principal causes of his Passion were 1. Gods Decree for the manifestation of his Justice and Mercy Acts 2.23 Him being delivered by the determinate Counsel and fore-knowledge of God speaking unto the Jewes of Christ ye have taken and by wicked hands have crucified and slain 2. The great love of God the Father unto his Elect John 3. â—6 God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life And Romans 5.8 God commendeth his love
our souls resting upon him for pardon and justification and not onely hold forth our faith to the promise of pardon and forgiveness in and through Christ but extend it unto all the precious promises made of God in Christ Jesus unto Believers as we may have occasion whether they concern this life or the life to come be they general or particular absolute or conditional express or implicite This should be the wisdome of the Believer as to acquaint himself with the whole word of God and to be affected with it alwayes as it applyes it self unto him for this faith doth not onely extend it self to the promises but to the whole word of God as the Precepts Threatnings c. so especially to acquaint himself with the precious promises dispersed here and there in the Sacred Scriptures Then 2. To have them in memory by frequent mediation 3. Often to urge them upon God in Prayer And 4. Ever to rest upon them as he hath occasion This is to live by our faith and this is that which is ever injoyned us in holy writ to wit the act and exercise of our faith the habit of faith being the Covenant on Gods part and the act and exercise of faith the Covenant on our part not but that men and women must use all holy means for the habit and not that the habit can act without the effectual concurrence of Gods Spirit exciting and co-working Now touching this life of faith we will not think much for your better proceeding therein to give instance in some particular cases 1. As first Art thou at any time oppressed with the weight and burden of thy sins call to mind the promises of pardon and forgiveness made unto such a soul as Isaiah 1.18 Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And the 55 of the same Prophesie verse 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon And so Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest In the case aforesaid such promises as these must be reviewed meditated on urged upon God in Prayer and then rested on 2. The second instance Dost thou at any time find corruption strong and grace weak in thee call to mind the promises of Sanctification or of help these wayes as Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins that is not onely from the guilt but likewise from the power of sin And Rom. 6.14 Sin shall not have dominion over you And so Jer. 31.33 This shall be the Covenant that I will make with the house of Israel After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts And Isaiah 44.2 I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thy Off-spring And so Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them These and such like Promises thou must review meditate on urge upon God in Prayer and rest on them 3. The third instance Dost thou doubt thy perseverance and holding out to the end see John 4.14 Whosoever drinketh of the water that I shall give him shall never thirst that is shall never after be altogether destitute of grace but the water that I shall give him shall be in him a Well of water springing up into everlasting life And the fifth Chapter of the same Gospel verse 24. Verily verily I say unto you He that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And so the tenth Chapter verses 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand These Promises and such like in the case aforesaid must be called to mind meditated on urged upon God in Prayer so rested on 4. The fourth instance Dost thou at any time fear the supply of Temporal things see Psal 34.10 The yong Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Ps 84.11 He will give grace and glory and no good thing wil he withhold from them that walk uprightly And so Mat. 6.33 Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you And Heb. 13.5 Let your conversation be without covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee These Promises and the like in the case aforesaid must be thought of urged upon God in Prayer and rested on The last instance I lay forth at this time The times being evil Dost thou fear greater afflictions to befal thee then thou shalt be enabled patiently to bear see Psal 91.10 There shall no evil befal thee And Rom. 8.28 We know that all things even afflictions themselves work together for good unto them that love God These places promise that no affliction hurtful shall befal thee nay that no affliction shall befal thee but for thy good And see further Psalm 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all This place and such places as this promise unto thee a good issue unto thy afflictions nay to answer thy fear See Isaiah 43.2 When thou passest through the waters I will be with thee to wit supporting and sustaining thee And 1 Corinthians 10.13 God is faithful who will not suffer you to be tempted above that you are able These Promises and such like in the case aforesaid must be reviewed meditated on urged upon God in Prayer and then rested on And so in all other cases as thou mayest have occasion thou shalt find promises in holy Writ to fit thee acquaint thy self with them meditate on them urge them upon God in Prayer rest on them serve Gods Providence in the use of all lawful means sutable and often consider of Gods Attributes the props of faith as his Wisdome Power Mercy and Truth and this is to make use of faith to live by our faith And so farre touching the third Member of the fourth Principle Now we come to the fourth Memmer thereof MEMBER IV. Is justified before God IN which Member and the
Member following the Catechisme acquaints us with two special benefits that the true Believer receives by Christ to wit Justification and Sanctification Now as touching this Member we commend unto you this point of Doctrine Doct. Every man that apprehends and applyes Christ and his Merits unto himself by a kindly faith is justified before God Rom. 8.1 There is no condemnation to them that are in Christ Jesus That is to say Every one laying hold on Christ by a true faith is a justified person And Rom. 5.1 Being justified by faith that is by faith apprehending and applying Christ and his Merits for so onely faith justifies And the same Chap. verse 18. As by the offence of one to wit Adam judgement came upon all men to condemnation even so by the righteousness of one to wit Christ the free gift came upon all men that is to say all true Believers unto justification Compare this with Rom. 3.22 30. And so Acts 13.38 39. Be it known unto you men and brethren that through this man to wit Christ is preached unto you the forgiveness of sins and by him all that believe are justified Now we come to the grounds or Reasons of the Doctrine Reas 1. Whatsoever the true Believer should be should do should suffer Christ was did and suffered for the true Believer as Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth that is Let the Law come upon the true Believer which way it will he may answer it in the compleat obedience of Christ Reas 2. The obedience of Christ which is the material cause of justification was the obedience of such a person as was not onely man but God and therefore sufficient and more then sufficient for the justifying of all true Believers Acts 20.28 Reas 3. This is the end of Christs obedience in Gods eternal Councel and appointment to wit the justifying of true Believers that all true Believers might be justified by it as Romans 3.25 Whom God hath sent forth or fore-ordained to be a propitiation through faith in his blood Reas 4. So many as are true Believers have that instrument or hand which apprehends and applyes Christ and the Merit of his obediâ—nce unto themselves for justification for so faith onely justifies not as a quality or act but as an instrument or hand receiving Christ and his Merits But that we may the better see into a Doctrine of so great consequence we intend to answer the questions following 1. Wherein this justification consists 2. What it is being defined 3. The difference betwixt it and sanctification Quest 1. Wherein this justification consists Answ It consists 1. in remission of sins 2. In imputation of Righteousness as we may see Daniel 9.24 this benefit being spoken of there is mention made as of reconciliation for iniquity so of an everlasting Righteousness And Zachariah 3.4 Behold saith the Lord to Joshua I have caused thine iniquity to pass from thee and I will cloath thee with change of raiment And so 2 Corinthians 5.21 He hath made him to be sin for us who knew no sin that we might be the Righteousness of God in him And however the Scriptures do sometimes seem to place justification in remission of sinnes Rev. 19.8 why yet the other part to wit imputation of Righteousness is alwayes implyed and to be understood Quest 2 What justification is and how to be defined Answ It is that gracious sentence of God whereby for Christs Merits he absolveth the true Believer from all his sinnes and the punishment due for them and whereby he accounteth him Righteous unto life eternal A little to open the definition First we say that justification is a sentencing or pronouncing of sentence and so the word usually signifies in Scripture it is a judicial term taken from the Bench of the Judge and signifies by way of sentence to pronounce a person Arraigned to be clear innocent and Righteous as Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth 2. We call it that gracious sentence of God because it was of Gods free favour to find out a remedy for poor sinners to give Christ the material and Meritorious Cause of justification to give faith whereby to apprehend and apply Christ and his Merits Rom. 3.24 Being justified freely by his grace We go on in the definition Whereby for Christs Merits that is to say for the Merit of his obedience Passive and Active the Lord doth not so shew mercy as to wrong his Justice and therefore it is said Isaiah 53.6 The Lord hath laid on him the iniquity of us all He absolveth the true Believer from all his sinnes That is to say not onely past but to come in a manner to wit vertually sins past being pardoned in themselves sins to come in the Subject or Party sinning as John 5.24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life It followeth And the punishment due for them The Cause being taken away the Effect must needs be removed as Rom. 8.1 There is no condemnation to them which are in Christ Jesus to wit neither Eternal nor Temporal Now we come to the second part of justification And whereby he accounteth him righteous That is for the Righteousness of Christ imputed unto him according unto that style given Christ Jer. 23.6 The Lord our Righteousness Vnto life eternal This being annexed to wit life eternal unto the righteousness aforesaid Hence it is called Rom. 5.18 The justification of life Thus far touching the definition of justification Now we come to the third question Quest 3. What 's the difference betwixt justification and sanctification Answ Although it be true that justification and sanctification be alwayes inseparable the person justified being ever sanctified why yet there be these differences following betwixt them 1. The righteousness of sanctification is a righteousness inherent in our selves I mean a work wrought within us by the Spirit of God as Ezek. 36.27 I will put my Spirit within you But the righteousness of justification is a righteousness without us inherent in Christ imputed to us as Rom. 5.19 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous It is true indeed this righteousness of justification is received by faith inherent in us 2. The righteousness of sanctification is not wrought in the same measure and degree in all true Believers A man may have grace and true grace and yet come far short of others in grace as is evident Mat. 13.23 He that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred some sixty some thirty And although this difference yet all good ground
life is a continual conflict The flesh lusting against the Spirit and the Spirit against the flesh Calat 5.17 They aime at perfection but have daily need to renew their Repentance Wee now come to the Uses Vse 1. To confute the opinion of divers men and women who will say they are justifyed and believe in Christ and yet they do not at all demonstrate the same by their Sanctification examine their lives and it is not the way of holiness they prosecute but the way of sin and disobedience In their way and course they do not turn to God but from him as the Lord complains of the obstinate Jewes Jerem. 32.33 They have turned unto me the back and not the face though I taught them rising up early and teaching them yet they have not hearkned to receive instruction It is swearing prophaning of the Sabbath uncleanness Drunkenness oppression defrauding they delight in and not the wayes of Gods Testimonies Nay divers are so far from holiness as that they cannot away with those that make a shew that way of all people they cannot brook the forward in Religion but oppose and persecute them all the wayes they can Yea how earnest against the Holy and Zealous even divers that are of civil conversation to give us light that there is a great difference betwixt common grace and sanctifying Well let the prophane person and also the meer Civilist know that he shall dye in his sin that dyeth not unto his sin and that so many as are unsanctified are unjustifyed According to that saying of our Saviour unto Peter John 13.8 If I wash thee not thou hast no part with me Vse 2. For the great comfort and conso lation of all such as truly desire to fear God this being a truth that Justification and Sanctification are inseparable The case being so with the Godly in this world as that their Sanctification is imperfect the flesh ever lusting against the Spirit and sin ever present with them when they would do good Had they no other ground to fasten their Anchor of Hope upon but their Sanctification it could not hold them fast enough against the tempests of Satans temptations but seeing that Sanctification although imperfect is an evidence of another Righteousnesse which is perfect to wit Justification this may bear them up and support them The Apostle Paul finding his Sanctification to be imperfect the flesh to rebel against the spirit hee cryes out Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death But considering of his Justification he comforts himself and ver 25. breaks forth into the praises of God I thank God through Jesus Christ our Lord Now then to make sure we are Sanctifyed persons and therefore Justifyed persons that we be not deceived in so weighty a matter it shall not be amiss to lay down some Marks and Signs of Sanctification But because Civility and Formality do not a little resemble Sanctity it may not be unfit in the first place to distinguish them by some notes of Difference and then afterwards to lay down the distinct Signes of Sanctification 1. The Formalist in the ordinary course cares more for the pleasing of man then for the pleasing of God is more for the praise of men then of God The Scribes and Pharisees were notable Formalists and see what our Saviour saith unto them and of them Vnto them Luke 16.15 Yee are they which Justifye your selves before men Of them Mat. 23.5 All their works they do to be seen of men Such also was Saul 2 Sam. 15.13 30. and Jehu see 2 Kin. 10.16 But such as are truly Sanctified are in their ordinary course more for the praise and pleasing of God then of men more for Gods approbation then mans Psal 44.20 21. If we have forgotten the name of our God say the people of God or stretched out our hands unto a strange God shall not God search this out for he knoweth the secrets of the heart And the Apostle Paul 2 Cor. 2.17 We are not as many that corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ And 1 Thessal 2.4 As we were allowed of God to be put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts 2. The formalist is only for an outward righteousness little regarding inward As we may see again in the Scribes and Pharisees Matth. 23.25.27 28. Wee unto you Scribes and Pharisees Hypocrites for ye make clean the â—uâ—side of the cup and of the platter but within they are full of extortion and excess Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outwardly but are within full of dead mens bones and of all uncleannesse Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity But such as are truely sanctified do as well labour for pure hearts as clean hands grieve for evil thoughts and desires as well as for evil words and actions I do not say so much see Psal 51.10 Create in me a clean heart O God renew a right spirit within me And Psal 142.4 Incline not my heart to any evil thing and the place forecited Rom. 7.24 how the Apostle be wailes his original corruption O wretched man that I am Who shall deliver me from the body of this death 3 The formalist will seem to make conscience of greater sins as Murder Perjurie Adultery and the like but for lesser sins he makes no bones of them as wanton talking rash anger over-reaching a neighbour a shilling or two now and then in a bargain swearing by faith or troth in his usual talk and the like But the Sanctified person makes conscience of every thing he knowes to be sin from the greatest to the least 1 Sam. 24.5 Davids heart smote him because he had cut off the skirt of Sauls garment It was no great matter and yet his conscience smote him for it The truly godly person takes notice of what our Saviour saith Luke 16.10 He that is unjust in the least is unjust also in much that is he that favours himself in the least known injustice wil upon occasion commit the greatest injustice And likewise the person aforesaid regards what the Apostle James saith Chap. 1. ver 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and keep himself unspotted of the world The true religion much fears the least spot of sin although every day he shew weaknesse and infirmitie and so have cause to renew that suite Mat. 6.12 Forgive us our trespasses why yet he subscribes to Solomon Eccles 10.1 Dead flies cause the ointment of the Apothecary to send forth a stinking savour So doth a little folly him that is in reputation for wisdome and honour And he
towards us in that while we were yet sinners Christ dyed for us And so 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 3. The great love that was in Christ himself unto the Elect Gal. 2.20 I live by the faith of the Son of God saith the Apostle Paul who loved me and gave himself for me And Eph. 5.2 Walk in love as Christ also hath loved us and given himself for us And so verse 25. Husbands love your wives even as Christ also loved the Church and gave himself for it The instrumental Causes were Satan Judas the High Priests the Jewes in general Pilate and the Roman Souldiers But these Instruments neither to be commended nor excused in this business they having their own wicked and malicious ends Quest 5 Now we come to the fifth question To what end Christ suffered Answ The principal and next to Gods glory was to merit for the Elect remission of sins and freedome from punishment Coll. 1.14 In whom we have redemption through his blood even the forgiveness of sins And Gal. 3.13 Christ hath redeemed us from the Curse of the Law We must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publick person he being our Pledge and Surety as he is called Heb. 7.22 And whatsoever he suffered he suffered for us as Rom. 4.25 Who was delivered for our offences that is to say to death And 1 Cor. 15.3 Christ dyed for our sinnes And 1 Pet. 2.24 very comfortably Who his own self bare our sins in his own body on the tree And hence it is that he is said to be made sin for us 2 Cor. 5.21 and a Curse for us Galatians 3.13 Here take we notice of the difference between the sufferings of Christ and the sufferings of Martyrs 1. Christs sufferings were an acursed punishment The sufferings of Martyrs are onely Chastisements or Tryals 2. Christs sufferings were Meritorious so are not the sufferings of Martyrs but a duty and debt There be other ends of Christs Passive obedience as the mortifying of sin in the Elect Rom. 6.6 Knowing this that our old man is Crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne And the giving of them an example of suffering patiently 1 Peter 2.21 Christ suffered for us leaving us an example that we should follow his steps Thus we have the five Questions answered Now we come to the Uses Vse 1. To inform us and that divers wayes 1. To let us see into the fierceness of Gods Wrath and wonderful Justice against sinne when nothing could expiate it but the death of his Sonne when nothing could satisfie for it but the blood of the Lord Jesus what think we then of those that make nothing of sinne do not account it to be of an horrible and accursed nature 2. See we here the great love of God the Father that rather then we should perish everlastingly his Sonne must undertake for us he must satisfie for us become sinne become a Curse for us dye the accursed death of the Cross for our sakes John 3.16 God so loved the world it cannot be expressed how much that he gave his onely begotten Sonne to dye for us In this God commendeth his love unto us as the Apostle Paul Romans 8. And in this he manifested his love unto us as the Apostle John saith 1 John 4.9 10. Herein is love indeed a miracle of love that God the Father should so love his enemies as to give his onely Sonne to dye for them Very moving is that phrase of the Apostle Paul Rom. 8.32 He that spared not his own Sonne but delivered him up for us all as though he had loved us better then his own Son As the Lord saith of Abraham Gen. 22.12 when at his command he was ready to offer up his only son Isaac Now I know that thou fearest God seeing thou hast not withheld thy sonne thy onely sonne from me So may we say of God that we know that he loved us because he hath not withheld his Son his onely Son from us but hath given him to that accursed death for our sakes 3. See we here the great love of Christ himself unto his Church that rather then she should perish he would give himself to death even the accursed death of the Cross as Gal. 1.4 Who gave himself for our sinnes which phrase intimates unto us how willingly he laid down his life for our sake Now indeed had not his death been voluntary it could not have been satisfactory But that he laid down his life willingly for us is evident by many circumstances about his death as when Peter counselled him to spare himself see what he got for his labour Matthew 16.23 Get thee behind me Satan saith Christ unto him And when Judas was ready to betray him see what our Saviour saith unto him John 13.27 That thou dost do quickly And when Judas was gone out to get company to apprehend him he went to the place he had wont to be in so as Judas might readily find him nay he met them in the mid-way that came to take him and tells them he was the Party they sought for and when they fell to the ground upon his saying I am he he would not escape from them All these particulars you may observe in the eighteenth Chapter of John Verse first c. He could have been rescued by the Angels Matth. 26.53 but would not and when by his Adversaries he was provoked to have come down from the Cross Matthew 27.42 and could have done so he would not All these circumstances let us see how willingly he laid downe his life for our sakes according to that he saith Joh. 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it down and I have power to take it again And doth not this much commend the love of Christ to us he so willingly laying down his life for us No marvel the Apostle Paul Ephes 3.19 cals this love of his a love passing knowledg Vse 2. For the great comfort and consolation of all true beleevers and that on severall cases 1. Doth their present infirmities or their ancient grievous sins stare them in the face Doth at any time the weight and butden of sin with the wrath of God due for the same oppresse them let them weigh and perpend the price of their redemption the great ransome was given for them to wit the precious blood of the Son of God as 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold but with the precious bloud of Christ A ransome invaluable and