of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be
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
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
all his merits unto himself is justified before God and sanctified MEMB. I. A man of a contrite and humble spirit NOW we come to the fourth Principle which requireth of us how a man or a woman may be made partakers of Christ and his Benefits In the first place saith the Catechism they must have contrite and humble spirits A man of a contrite and humble spirit We commend the Point unto you in the form of a Doctrine thus Doct. That a man may be partaker of Christ and his Benefits he must have a contrite and humble spirit See Isai 55.1 Ho every one that thirsteth come ye to the waters to wit to Christ and he that hath no money that is sees nothing in himselfe to trust unto and so consequently is of a humble and contrite spirit And Jerem. 50.4 In those dayes and in that time saith the Lord the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God observe I pray you going and weeping shall seek the Lord their God as though that were the way and the onely way to find God in Christ to partake of Christ and his benefits And doth not our Saviour tell us this Matth 9.13 I am not come to call the righteous that is such as think themselves righteous but sinners to repentance to wit contrite and humble sinners to call them to a new life to partake of me and my benefits And Mat. 11.28 Come unto me saith he all ye that labour and are heavy laden and I will give you rest And hence it is that the Lord is described 2 Corinth 7.6 to be the Comforter of such as are cast down And this Doctrine the Apostle James informes us of Jam. 4.6 God resisteth the proud but giveth grace to the humble that is assures such of his favour and therefore ver 10. of the same Chapter Humble your selves saith he in the sight of the Lord and he shall lift you up And do but see that place for all 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 and to set at liberty them that are bruised Now we come to the Reasons Reas 1. Such and only such have an appetite to Christ hunger and thirst after him and his benefits Till we be sick of sin we can find no need of this Physician neither care much for him according to that Mat. 9.12 They that be whole need not a Physician but they that are sick When the fiery Serpent Numb 21.9 had bitten and stung an Israelite then he would run and make use of the Brazen Serpent but never till then Reas 2. Such and only such do prize Christ at his full value are willing to part with any thing to purchase him See what the Apostle Paul saith Philip. 3.8 9. He esteemed all things but dung in comparison of Christ and his Benefits but to make way for this observe the deep sense and feeling he had of his owne unworthinesse 1 Timoth. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom saith he I am chief Reas 3. Such and only such are made fit to receive Christ by faith and to make him their own Mark 1.15 Repent and believe the Gospel the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits Reas 4. Such and only such truly rejoice and take comfort in Christ account him their chief Treasure and happiness Gal. 6.14 God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ that is save in the Passion and Sufferings of our Lord Jesus Christ But who was this that did thus rejoice in Christ and his Sufferings Surely it was one that had such a low opinion of himself as that Ephes 3.8 he stiles himself less then the least of all Saints But that you may further see into this weighty Doctrine we intend to answer the Questions following 1. What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits 2. Whether every man and woman that hath this contrite and humble spirit shall certainly be made partakers of Christ and his benefits 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Quest 1 What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits Answ This contrition and humiliation contains the particulars following 1. A true and distinct sight of sin and not onely as punishment doth attend it but as it is vile and lothsome in its own nature as Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 2. Unfained and sound sorrow and as for the consequent so for the cause as for punishment so for sin Acts 2.37 Now when they heard this they were pricked in the is hearts to wit that they were guilty of the death of the Lord of Life 3. A being weary of sin finding it a load and burden upon the conscience Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Our Saviour means here all that have contrite and humble spirits 4. Humble and hearty confession of sin as Luke 15.21 Father saith the Prodigal I have sinned against heaven and in thy sight and am no more worthy to be called thy son Lu. 23.40 41. 5. Earnest suit to the God of heaven for mercy as the Publicane Luke 18.13 God be merciful to me a sinner And Saul afterwards called Paul Acts 9.11 Behold he prayeth surely the three dayes he was without sight he sent up many a loud cry to heaven for mercy 6. The sixth particular This Contrition and Humiliation contains a distaste and dislike of sin as Isaiah 30.22 Ye shall defile also the covering of the graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a mensturous cloth to wit in the day of thy repentance thou shalt say unto it get thee hence And Luke 19.8 Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him four fold Thus we see now what Contrition and Humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits But yet we must not think this preparatory work in the particulars aforesaid to be the same that is in the soul after
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
advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath