Conversation whereby he upholdeth things in their being and power of working Act. 17. 28. Psal 104. 29 30. Nehem. 9. 6. Secondly in Gubernation whereby he guides directs brings all creatures to their ends Psal 29. 10. Psal 33. 11. Q. Doth God govern all creatures alike A. No but some he governs by a common providence and others by a special providence to wit Angels and Men to an eternal estate of happiness in pleasing him or of misery in displeasing him Deut. 30. 15 16. Q. What of Gods Providence appears in his special government of man A. Two things 1. Mans Apostacy or fall 2. His Recovery or rising again Q. Concerning mans fall what are you to observe therein A. Two things 1. His transgression in eating the forbidden fruit Gen. 2. 17. 2. The propagation of this unto all Adam's posterity Q. Was this so great a sin to eat of the forbidden fruit A. Yes exceeding great this Tree being a Sacrament of the Covenant also he had a special charge not to eat of it and in it the whole man did strike against the whole law even when God had so highly advanced him Q. what are the causes of this transgression A. The blameless cause was the law of God Rom. 5. 13. And hence as the Law did it so God did it holy justly and blamelesly Rom. 7. 10 11 12. Q. What are the blameable causes A. Two principally 1. The devil abusing the serpent to deceive the woman Gen. 3. 1. 2. Man himself in abusing his own free-will in receiving the temptation which he might have resisted Eph. 7 29. Q. What is the Devil A. That great number of apostate rebellious Angels which through pride and blasphemy against God and malice against man becamely ars and murtherers of man by bringing him into that sin Luk. 11. 18. 1 Tim. 3. 6. 1 loh. 3. 12. loh. 8. 44. Q. What are the effects and fruits of this transgression A. They are two 1. Guilt wherby they are tied to undergo due punishment for the fault Rom. 3. 19. 2. Punishment which is the just anger of God upon them for the filth of sin Rom. 1. 18. Q. What are the particular punishments inflicted on the causes of this sin A. Besides the fearful punishment of the devils mentioned Iude 6. and that of the Serpent the Woman Gen. 3. 14 16 the punishment of man was first Sin Original Actual Secondly death Gen. 5. 5. Q. What is sin A. The transgression of Gods law Io. 3. 4. Q. What is Original and Actual sin A. First Original sin is the contrariety of the whole nature of man to the law of God whereby it being averse from all good is enclined to all evil Eccles 8. 11. Gen. 6. 5. Rom. 6. 20. Secondly Actual sin is the continual jarring of the actions of man from the law of God by reason of original sin and so man hath no free will to any spiritual good Esa 65. 2 3. Jam. 1. 14 15. Esa 1. 11. Q. What death is that God inflicts on man for sin A. A double death 1. The first death of the body together with the beginnings of it in this world as grief shame losles sicknesses Deut. 28. 21 22. 35. 2. The Second death of the Soul which is the eternal separation and ejection of the Soul after death and Soul and body after judgment from God into everlasting torments in hell Q. Is there no beginning of this death as there is of the other in this life A. Yes as first Security and hardness of heart which cannot feel sin its greatest evil 2. Terrors of conscience Heb. 2. 15. 3. Bondage of Satan Eph. 2. 2. 4. The curse of God in all blessings whereby they are fitted for destruction Rom. 9. 22. Q. What of Gods attributs shine forth here 1. His holiness whereby he being pure from all sin cannot away with the least sin in the best of his creatures Heb. 1. 13. 2. His Justice whereby he being most just in himself cannot but punish man for sin as well as reward him for well doing 2. Thes 1. 6. 3. His Patience whereby he useth pity Patience and Bounty to his creatures offending Rom. 2. 3. Q. Is this sin and the punishment of it derived to all mens posterity A. Yes Ioh. 3. 3. Eph. 2. 3. Q. How is it propagated A. By the imputation of Adams sin unto us and so the punishment must needs follow upon it Rom. 5. 13. Q. Why should Adams sin be imputed to all his posterity A. Because we were in him as the members in the head as children in his loyns as debtors in their surety as branches in their roots it being just that as if he standing al had stood by imputation of his righteousness so he falling al should fall by the imputation of his sin Q. Thus have you seen mans apostacy from God what is his recovery A. It is the return of man to the favour of God again meerly out of favour and the exceeding riches of his free grace Eph. 2. 12 13. Rom. 5. 8. Q. How are we brought into favour and what are the parts of this recovery A. Two wayes First by Redemption 2 Cor. 5. 19 20. 2dly by Application hereof Tit. 3. 6. Q. What is Redemption A. The satisfaction made or the price payed to the justice of God for the life and deliverance of man out of the captivity of sin Satan and death by a Redeemer according to the Covenant made between him and the Father 1 Cor. 6. 20. Luk. 1. 74. Esa 55. 10 11. Q. Who is this Redeemer A. Jesus Christ God and Man Mat. 1. 23. Ioh. 1. 14. Col. 2. 19. Q. VVhy is he God Man A. Tha t so he might be a fit Mediator to transact all businessess between God and man in the execution of his three Offices whereunto he was anointed of the Father 1 Tim. 2. 5. Esa 42. 12. Q. What are those three Offices of Christ A. 1. His Prophetical Office whereby he doth reveal the will of the Father Act. 3. 22. Col. 2. 3. 2. His Priestly Office whereby he makes full atonement with the Father for us Col. 1. 20. 3. His Kingly Office whereby he governs his people whom he had taught and reconciled subduing their enemies and procuring their eternal peace Psal 2. 6. Esa 9. 6. Q. How hath Christ Iesus made satisfaction A. By his humiliation whereby he was made subject throughout his whole life and death to the strict Justice of God to perform what ever the same might require for the redemption of man Gal. 4. 4 5. Q. What did Gods Justice require of man A. 1. Death for the breach of the Law and that Christ tasted in his bitter sufferings both of body and Soul by being made sin and so abolishing sin and this is called his Passive Obedience Heb. 2. 9. Eph. 1. 7. 2 Cor. 5. 21. Gal. 3. 13. 2. Perfect Obedience in fulfilling the Law perfectly both in his Nature and Actions
rationally wrapt up in the Covenant of grace Indeed gross scandalous sins nay infirmities when they are given way to and not resisted may keep the soul from the fruition for a time of Gods Covenant but never from the eternal jus and right unto it for as the habit of Faith or Grace gives a man a constant right to the promise and Covenant which seed ever remains which habit ever lasts Jer. 3. 9. so the act of Faith or Grace gives a man fruition of the Covenant and the benefit of the promise and hence by the acting and venting of some sins wherein there is included the neglect of the exercise of grace He that is really in covenant with God may be deprived of the fruition of it yet seeing the seed of God and the habit of grace ever remains he cannot by any sin break his covenant for the covenant of grace is absolute wherein the Lord doth not only promise the good but to begin perfect fulfil the condition absolutly without respect of sin ex parte creaturae Indeed if Gods covenant of Grace did as that of works depend upon man to fulfil the condition having sufficient grace to fulfil it then gross sin might well break the Covenant but seeing God hath undertaken to fulfil the Covenant absolutely not withstanding all the evils and sins of the soul no sin can possibly break that knot and covenant which so firm and resolute love hath once knit And therefore if this be a good argument Infirmities cannot break covenant What cause have I to be humbled for them so as to say It is thy mercy Lord that I am not consumed for them as you write you may upon the same ground say so If the Lord should desert you or you for Take the Lord and so fall into the foulest sin which I suppose corrupt conscience dares not be so bold as to think or allow of 2. Secondly I say the least sins or infirmities do break the first covenant of works and hence you do not only deserve but are under the sentence of death and curse of God immediatly after the least hairs-breadth swarving from the Law by the smallest sin and most involuntary accidental infirmity According to the Tenor of the Law the soul that sinneth shall die and cursed is he that continueth not in all things of the Law Gal. 3. 10. The least sin being ex parte objecti in respect of God against whom it is committed as horrible and as great as the greatest For it being an infinite wrong being the dishonour of an infinite Majesty there can be no greater wrong than an infinite one unless you can imagin a thing greater than that which is insinite and therefore in this respect there is as much venom and mischief done against God in the least as in the greatest sin And therefore it and whosoever commit it deserve death for it as if they had committed the foulest sin in the world and therefore after the least and smallest infirmities you may from hence see what cause you have freely to be humbled and to confess for them how worthy you are to be destroyed yea even to look upon your self as lying under the sentence of the Law and death immediately after the commission of them and so to mourn bitterly for them Object But you will say a Christian that is under the Covenant of Grace is not within the Covenant of Works that Bond is cancelled the last will must stand and therefore he being out of that Covenant no sins of his can be said to break the Covenant for no man can be said to break that Law under which he is not and which he is not bound to keep Answ I answer every Believer has a double being or standing and so there may be put upon him a double respect 1. First he may be considered as united to and having a spiritual being on Christ and so it is true he is under Grace and the Covenant of Grace and not under the Law nor the Covenant of works and hence not being under the Law nor bound to keep it as a covenant of life tho' it be a rule of life no sin can condemn him there being no condemnation to them that are in Christ Jesus Rom. 8. 1. But as Christ is above condemnation and law and death and curse so is he And this truly understood is the foundation of a Christians joy and peace and glory every day yet so as tho' sin doth not condemn him yet he has good reason to say it is mercy and meer mercy Lord that I am not consumed that I am condemned For sin is the same nay grace and Gods love aggravates sin for to sin against the law deserves death without recovery but to sin when grace has received me and loved me when the blood of Christ has been shed abundantly to deliver me from sin Oh this makes the most secret silent sin a crying one So that if you do consider this well you may see what little cause there is to have your heart rising against the deepest humilation for the least sin tho' you be in Christ and under grace For as Daniel when he was put into the Lions den had not the cause to wonder that he was not torn in pieces by them and why because it was not from any defect on their parts to tear him in pieces but from the omnipotent power and mercy and grace of his God that muzzell'd their mouths so tho' no Lion can â—ear tho' no sins can hurt or condemn a Christian as he is considered in Christ yet has not he cause to confess and wonder and say Lord it is thy meer grace and mercy that it is not so which is the act of humilation your letter saith you can hardly come unto and why not because Gods grace puts any less evil in sin but because it is meerly grace that keeps it from spitting that venom which otherwise it would Secondly A Christian may be considered in respect of his natural being in hiâ—â—elf and thus he is ever under the Law and as oft as he sinneth under the sentence of death and as the Apostle speaks by naâ—ure even we justified quickned are the children of wrath as well as others And thus after the least involuntary accidental sin you may easily see what cause you have to lie down deeply humbled mourning under the sentence of death and Gods eternal curse as a condemned man going to execution to feel that fire that shall never go out looking upon your self as you are in your self a forlorn cast-away every moment and this truly understood is the foundation of a Christians sorrow shame and confusion of face self-loathing self-forgetting self-forsaking and condemning every day and believe it Sir it is no small Piece of a Christians skill and work to put a difference between himself and himself himself as he is in Christ and so to joy and triumph and himself as he is growing on
his first root and so to sorrow and loath and condemn himself so that to wind up all that I have said look upon your self as in Christ you may say these involuntary infirmities do not shall not condemn me But Lord it is grace Grace that it is not so and this is Evangelical humiliation Look again upon your self as you stand on your own bottom and live in your own nature and so you may say after the least infirmity I have now broken a most holy and righteous Law and rherefore I am already condemned O woe is me I have already undone my self by mine iniquity and this is Legal humiliation which serves for mortification as the first for vification I know it is very difficult to bring the heart to acknowledg freely it deserves death after so small an involuntary offence but when the Lord reveals two things First himself in his glory Secondly how the least sin strikes him I perswade my self the vilest heart cannot but be forced to confess how just God should be in his severest proceedings against him And withal consider the more involuntary any sin is the more strong and natural it is and the more natural the more horrible as to be a natural Thief is far worse than to be a deliberat thief who somtimes steals and therefore good Sir take heed of looking no deeper nor seeing no further than the bare act and unvoluntariness and accidentalness and suddenness of your infirmities for if you do you look through the wrong end of the glass and they will appear so small that you will find it a very tough work to bring your heart consentively to say if I may say and use your own phrase It is thy mercy Lord that I am not consumed for them but look upon them as indeed they are in respect of that infinite glory you strike doing the greatest mischiefs to God by them and which makes them the viler as they are so strong you cannot remove them and so horrible as that it is natural to you to commit them c. And surely you will not through grace find such thoughts haunt you long not but that they will be haply rising and tempting but never alway vexing and prevailing Ans Satans ground reaching as far as the minds of Gods people and therefore so far he may come and there he may walk for he came into the mind of innocent Adam nay Jesus Christ by his suggesting temptations but the heart is Christs peculiar possession and purchase and if he shall still there offer to come in and vex you and prevail against you and to lodge his suggestions this or any other way with you you have Law and Christ on your side by this little light now given you to cast him out Quest 3. The third thing that troubles you is the dis-ranking of the Persons in the Trinity for tho' you think the holy Ghost is God yet you have not so high a repute of him as of the Father and the Son because the Son addresseth himself to God the Father in all his prayers and acknowledgmenrs in a more immediate manner than unto the holy Ghost and therefore you would know if the word Father as in the Lords Prayer includes not the Unity in Trinity To this briefly consider three things 1. Without all question the same God which lies under that relative property of Father is the same God with the God-head of the Son and the God-head of the holy Ghost there being not three Gods and therefore the God-head of the Son and Spirit are not excluded but included in the God-head of the Father when we look upon the Father as God in the Lords Prayer or any where else 2. But secondly the Father as Father is never taken for the same holy Ghost in Scripture nor the Son as Son is taken for the Father nor the holy Ghost as holy Ghost is at any time taken for the Son For it is a rule in Theologie tho' the res substrata the thing that lies under the Relative property viz. the God-head of every person be common and communicated yet the same God-head considered as clothed with his Relative property as Father Son and Spirit it is not common but peculiar For the God-head of the Father as Fathet is not the God-head of the Son as Son c. 3. Hence it follows that when Christ addresseth himself to the Father as Father in Scripture it is not because he is either a diverse or greater God than the holy Ghost but it is for two other reasons 1. Because the Father as Father received primarily the wrong that sin did against his work of creation for the Father being the first person in order creation the first transcient act as election and reprobation were the best immanent hence this work is attributed chiefly to God the Father in respect of our orderly apprehension and hence man sinning then when he was only made this is chiefly attributed to be against the Father because his work appeared to be chiefly there and not against the Son for his work chiefly appears in redemption he being the second Person and this the second main and wonderful work neither against the holy Ghost for his work chiefly appears to us in application being the third Person And this the third main act that ever God will do or show forth to the world in this life hence God the Father receiving to our apprehension the wrong in creation by sin he is the Person that is to be satisfied and not the holy Ghost And hence Jesus Christ in all his prayers has a most special eye to him and not to the holy Ghost as holy Ghost because he came into the world by his death and intercession and strong cries to satisfie God the Father and not God the holy Ghost as a third Person And hence it is said 1 John 2. 1 2. If any sin we have an Advocate with God the Father not God the holy Ghost because he was to our apprehension the Person wronged and hence we are after sins committed chiefly to eye the Father in our prayers and to go to him for pardon with our advocate with us because to whom offence is chiefly offered from him chiefly pardon and reconciliation is to be expected 2. Therefore Christ addresseth himself chiefly in his prayers to God the Father because he is the original and first cause of all good because he is the first Person in order of subsisting and therefore first too in the manner of conveying I know the God-head is the original of all good but consider the Persons one with another and so the Father is ever the first in operation as the holy Ghost is the last in consummation for all good comes from the Father James 1. 17. through the Son by the holy Ghost And hence in all our prayers we are to look for all good from the Father for his Sons sake to be conveyed us by the holy Ghost
hony comb with the end of my nod and if this presence of Christ's Spirit I feel now be so sweet what is himself then 3. Thirdly Labour for increase of love familiarity with Jesus Christ by taking notice of him by coming often to him by musing daily on his love as on a fresh thing by banishing slavish false fears of his forgetfulness of you and want of everlasting love towards you and then you know love will carry you speedily to him amor meus pondus meum nay grant that you have been a stranger to Christ yet restore the love of Christ to life again in your Soul and when you come to his ordinances where he dwells your Soul will make its first enquiry for him neither will it be satisfied till it has seen him as we do them we love towards whom we have been greatest strangers Quest 5. Your fifth trouble is you know not how to apply absolute promises to your self as in Heb. 8. because they are made indefinitely without condition Conditional promises you say you can if you can find the qualification that gives you right to the good of the promise within you Answ This useful fruitful question how to apply absolute promises to ones particular deserves a larger time and answer than now in the midst of perplexities I am able yet willing to give For when the Lord saith absolutely without condition that he will take away the stony heart and he will put his fear into his peoples hearts c. and these kind of promises are made to some not to all to those only whom the Lord will and in general to his people Hereupon the Souls of many Christians especially such as question Gods love towards them are most in suspence and therefore when they complain of the vileness of their hearts strength of the lusts let any man tell them that the Lord has undertaken in the Second covenant to heal their backslidings and to subdue their iniquities they will hereupon reply it is true he has promised indeed to do thus for some absolutely tho' they have no good in them but I that feel so vile a heart so rebellious a nature will he do this for me or no and thus the Soul floats above water yet fears it shall sink at last notwithstanding all that God has said I will answer therefore briefly these two things in general 1. I shall shew you to what end and for what use and purpose Go has made absolute promises not only to them that be for the present bâ—â— people but to them that in respect their estates and condition are not 2. I shall shew you how every Christian is to make use of them and how and when he ought to apply them For the first of these 1. First I conceive that as in respect of God himself there are many ends which I shall not mention as being needless so in respect of man there are principally these two ends for which the Lord has made absolute promises 1. To raise up the Soul of a helpless sinful cursed lost sinner in his own eyes to some hope at least of mercy and help from the Lord. For thus usually every mans Soul is wrought to whom the Lord doth intend grace and mercy he first turns his eyes inward and makes him to see he is stark naught and that he has not one dram of grace in him who thought himself rich and wanting nothing before and consequently that he is under the curse and wrath of God for the present and that if the Lord should but stop his breath and cover his face and take him away which he may easily do and this to be feared he will that he is undon forever Hereupon the Soul is awakened falls to his kitchin physick as I spake before prays and hears and amends and strives to grow better and to stop up every hole to amend it self of every sin but finding it self to grow worse and worse and perceiving thereby that he doth but stir not cleanse the puddle and that it is not amending of nature that he must attain to but he must believe and make a long arm to Heaven and apprehend the Lord Jesus which so few know or ever shall enjoy and hereby quench the wrath of God I say finding he cannot do thus no nor no means of themselves can help him to this hereupon he is for saken of all his self-wisdom and of all his vain hopes and now sits down like a desolate widow comfortless and sorrowful and thinks there is no way but death and hell the wrath of a displeased God to be expected And if any come and tell this Soul of Gods mercy and pity to sinners I saith he its true he is even infinitely merciful unto them who are rent from their sins and that can believe but that I cannot do am sure shall never be able for to do therefore what cause have I but to lie down in my sorrow to expect my fatal stroke every moment Reply again upon this Soul tell him that tho' he cannot believe or loosen his heart from sin yet that the Lord has promised to do it that he will subdue all his iniquity and he will pardon all his sin and that he will cause men to walk in his ways c. True saith the Soul again he will do thus for his own people and for them he has chosen but I never had dram of grace in my heart and there is no evidence that the Lord is mine own or that I am his Here again the Soul lies down until the Lord discovers to the Soul that he will do these things for some that have no grace or never had grace for these promises were made to such Hereupon the Soul thinks thus these promises are made for some that are filthy for why should God pour clean water upon them for some that be hard-hearted for why should he promise to take away the stony heart from them c. and if unto some such and I being such a one why may not the Lord possibly intend and include me seeing he has not by his promise excluded nor shut me out Indeed I dare not say he will but yet how do I or men or Angels know but yet I may be one Hereupon Hope is raised to life again seeing God has undertaken the work for the vilest it is possible he may do it for me now when I am vile and can do nothing for my self And thus you may see the first end and use of absolute promises to be as it were twiggs to uphold the sinking Spirits of hopeless helpless distressed Souls 2. The Second end and Use of them is this To create and draw out faith in Jesus Christ in the promises For as the Law begets terror so the promises beget Faith Now no conditional promise firstly begets Faith because he that is under any condition of the Gospel in that man there
question to know whether these changes you have sometimes these movings of the Spirit are not of natural temper or Gods Spirit It seems I did a little mistake the meaning because you meant not the main work of grace but occasional stirrings and movings of heart as by reading some pathetical Letter your Spirit is moved with joy or sorrow which it may be will not be stirred at some other time as by drinking a cup of wine the spirit is made more chearful lively c. Answ I answer these three things 1. First That it is very usual for natural affections to be raised by a natural temper as by drinking eating noveltiness of the Gospel John's candle flies were ravished with the Gospel People are naturally moved sometimes by a thundring Minister yet never a whit the more grace c. and it is a good speech of Doctor Ames Arminian universal grace as they describe it may be the effect of a good dinner sometimes 2. That tho' the being of grace depends not upon the temper of the body yet the exercise of grace and many gifts of grace together with the feeling of it doth And hence a good dinner and sometimes wine to a sad melancholy if gracious heart may remove rem prohibentem that may keep grace as joy thankfulness from working and so take the grace and draw it out not create and diffuse the grace The Prophet called you know for a Minstril which some think and that upon good grounds was to raise up his heavy heart and make him chearful and fit to speak the body is the instrument which if it be broken the best grace will hardly sound but if whole then they will 3. If you would know when these things only draw out grace or make a thing like unto grace in the Soul I answer by chese two things chiefly 1. If it be true grace it ever makes you more humble and vile in your own eyes and say Lord why dost thou gâ—ve me any desire to thee any chearfulness in serving thee c. 2. It makes you more thankful to bless the Lord that he thus remembers you for this is a standing rule what ever comes from nature and a mans self it ever builds up it self and returns to self again what ever grace comes from Christ it drives a man out of himself by making him humble and draws him unto Christ that sent him by making him thankful I think all grace and stirrings and movings that have not this double effect in some measure are to be suspected and if they have it is dangerous to doubt whether they are true or no. 5. Again Your fifth thing about providence you say you cannot see a positive providence altho' you do see a negative providence in all your occasions and comforts and crosses you meet withal as namely you can thank God for not taking away your life c. but you cannot see God giving it Answ 1. I answer 1. Consider what I writ to you at first about this question in general 2. Ponder sadly whether any creature or appurtenance to it has its being from it self or from the will and word of God viz. I will have such a man to be and such a memory to be c. I think you will say nothing can make it self therefore here is a positive Providence in life liberty c. 3. Consider whether the same will and word that gives it a being together with all the appurtenances to it doth not also give it act and motion That it is so I thus demonstrate it 1. Every creature is made for an end for no wise efficient but works for some wise end 2. That no creature can lead it self to its end if sinful or irrational 3. God must and doth lead it by its several acts and movings to that end Hence 4. Every act is determined by God And altho' I grant some creatures move freely some necessarily yet it is from a positive will and providence that they move act and see Therefore you see what cause there is to see a positive providence in every thing Concerning the rest of your letter Oh that I had time and heart to writ more yet I hope I have writ enough for this time and the Lord knows whether ever more or no. However I thank you heartily for improving me this way of writing who have my mouth stopt from speaking I wish I had more such friends to deal thus with me and my self more time and a more fruitful head and heart to improve my self this or any other like way for them For who knows what breathings of Gods Spirit are lost for want of writing especially when there is no season of speaking Truly Sir I meet with few that are much troubled in that manner as your self but they go on in an easie quiet and very dangerous way which troubles I perswade my self keep you awaking when other virgins are slumbring and after which I am perswaded the Lord intends to use you for more than common service if you wade well through them however as I said before be not discouraged or too much perplexed in sorrow for them For surely as far as I can guess the Lord is preparing you for himself by them I shall not forget you tho' I never saw you and I beseech you if have any spark of affection toward me kindl'd by these fewlines remember when you are best able to pray for your self to remember to look after me and mine all that go with me on the mighty waters and then to look up sigh to Heaven for me that the Lord would out of his free grace but bring me to that good land those glorious Ordinances and that there I may but behold the face of the Lord in his Temple tho' he never delight to use me there tho' I and mine should possibly beg there and that if the Lord should call me to my solemn work and service for the good of his Church People company that go with me or are gone before me that then the Lord Jesus would reveal his secrets to me enable me the little time I have to live to be fruitful to him and to have a larger heart than ever for him as for yourself I shall desire the Lord to keep you blameless and unspotted in an evil world and that as he has begun so he would perfect crown his divine graces work in you that you may be perserved from national sins which shortly bring national and most heavy plagues And the presence of the Lord may abide with you and in you until the Lord call for you Remember my kind love to your Father whose name I have forgot and by whom I could not send these lines being then hindred by business Now the peace of Jesus Christ be with you keep you upright blameless till death And if I never see you more till the last and great day
for the procuring and meriting of life and this is called his Active Obedience Heb. 7. 26. Q. What follows Christs Humiliation A. His Exaltation which is his glorious victory and open Triumph over all his and our enemies sin Satan and death in the several degrees of it Luk. 24. 26. Phil. 2. 8 9. 1 Cor. 15. 5 7. A. What is the first degree of Christs Exaltation A. His Resurrection the third day whereby his Soul body by the power of the God-head were brought together again and so rose again from death appearing to his Disciples for the space of 40 days 1 Cor. 15. 4. Ioh. 2. 19. Act. 1. 3. Q. What is the second degree of Christs Exaltation A. His Ascension into Heaven which was the going up of the Manhood into the third heaven by the power of the God-head from Mount Olives in the sight of his Disciples Act. 1. 11 12. Q What is the third degree of his Exaltation A. His sitting at the right hand of God whereby he being advanced to the fulness of all glory in both natures governeth and ruleth all things together with the Father as Lord over all for the good of his people Mark 16. 9. Psal 110. 1. 1 Cor. 15. 25. Eph. 1. 20 21 22. 1 Pet. 3. 22. Q. What is the fourth and last degree of his Exaltation A. His return to Judgment which is his second coming into this world with great glory and Majesty to judge the quick and the dead to the confusion of all them that would not have him rule over them and to the unspeakable good of his people Mat. 19. 28. 2 Tim. 4. 1. Acts 17. 31. 2 Thes 1. 7 8 9. Q. Thus much of Redemption the first part of his Recovery What is application A. Whereby the Spirit by the Word and Ministry thereof makes all that which Christ as Mediator hath done for the Church efficacious to the Church as her own Ioh. 16. 14. Tit. 3. 5 6 7. Ioh. 10 16. Rom. 10. 14 17. Eph. 5 25 26. Q. What is the Church A. The number of Gods Elect. Heb. 12. 23 Ioh. 17. 9. 10 11. Ioh. 10. 16. Ep. 1. 22 23. Q. How doth the Spirit make application to the Church A. 1. By union of the Soul to Christ Phil. 3. 9 10. 2. By Commnnion of the benefits of Christ to the Soul Q. What is this Union A. Whereby the Lord joyning the Soul to Christ makes it one Spirit with Christ and so gives it possession of Christ and right unto all the benefits and blessings of Christ 1 Cor. 6. 17. Ioh. 17. 21. Rom. 8. 32. 1 Ioh. 5. 12. Q. How doth the Spirit make this Union A. Two ways first By cutting off the Soul from the old Adam or the wild Olive Tree in the work of preparation Rom. 11. 23 24. 2. By putting or ingrafting the Soul into the second Adam Christ Jesus by the work of vocation Act 26. 18. Q. VVhat are the parts of the preparation of the Soul for Christ A. They are two 1. Contrition whereby the Spirit immediatly cuts off the Soul from its security in sin by making it to mourn for it and separating the Soul from it as the greatest evil Isa 61. 1 3. Jer. 4. 3 4. Mat. 11. 20 28. 2. Humiliation whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth Especially by making it to feel its want unworthiness of Christ and hence submitteth to be disposed of as God pleaseth Phil. 3. 7 8. Luk. 16. 9. Luk. 15. 17 18 19. Q. VVhat are the parts of vocation of the Soul to Christ A. 1. The Lords call and invitation of the Soul to come to Christ in the Revelation and offer of Christ and his rich Grace 2 Cor. 5. 10. 2. The receiving of Christ or the coming of the whole Soul out of it self unto Christ for Christ by virtue of the irresistable power of the Spirit in the call and this is Faith Jer. 3. 22. Ioh. 6. 44 45. Ioh. 10. 16. Esa 55. 5. Q. Thus much of our Union VVhat is the communion of Christs benefits unto the Soul A. Whereby the Soul possessed with Christ and right unto him hath by the same Spirit fruition of him and all his benefits Ioh. 4. 10. 14. Q. VVhat is the first of those benefits we do enjoy from Christ A. Justification which is the Gracious Sentence of God the Father whereby for the satisfaction of Christ apprehended by Faith imputed to the faithful he absolves them from the guilt condemnation of all sins accepts them as perfectly righteous to eternal life Rom. 3. 24 25. Rom. 4. 6 7 8. Rom. 8. 33 34. Q. VVhat difference is there between Justification and Sanctification A 1. Justification is by Christs righteousness inherent in Christ only Sanctification is by a righteousness from Christ inherent in our selves 2. Cor. 5. 21. Phil. 3. 9. 2. Justification is perfected at once and admits of no degrees because it is by Christ his perfect righteousness Sanctification is imperfect being begun in this life Rev. 12 1. Phil. 3. 11. Q. What is the second benefit next in order to Justification which the faithful receive from Christ A. Reconciliation whereby a Christian justified is actually reconciled at peace with God Rom. 5. 1. Ioh. 2. 12. hence follows his peace with all creatures Q. VVhat is the third benefit next unto Reconciliation A. Adoption whereby the Lord accounts the faithful his Sons crowns them with priviledges of Sons gives them the Spirit of Adoption the same spirit which is in his only begotten Son Ioh. 3. 2. Rom. 8. 11 14 15 16 17. Q. VVhat is the fourth benefit next to Adoption A. Sanctification whereby the sons of God are renewed in the whole man unto the Image of their heavenly Father in Christ Jesus by Mortification or their daily dying to sin by virtue of Christs death and by Vivification their daily rising to newness of life by Christs resurrection 1 Thes 5. 23 Eph. 4. 24. Jer. 31. 32. Rom. 6. 7 8. Q. VVhat follows from this Mortification and Vivification A. A continual war combat between the renewed part assisted by Father Son and Holy Ghost the unrenewed part assisted by Satan this evil world Rom. 7. 21 22 23. Q. VVhat is the fifth and last benefit next unto Sanctification A. Glorification which hath two degrees The one in this life and the other in the world to come Q. VVhat is the first degree of Glorification in this life A. Lively expectation of Glory from the assurance and shedding abroad Gods love in our hearts working joy unspeakable Rom. 5. 2 5. Tit. 2. 13. Q. VVhat is the second degree in the world to come A. Full fruition of Glory whereby being made compleat and perfect in Holiness and Happiness we enjoy all that good eye hath not seen nor ear hath heard in our Immediate and Eternal Communion with God in Christ Heb. 12. 23. 1 Cor.
15. 28. Thus much of the first part of living to God by Faith in God Q. What is the second part viz. our observance A. It is the duty that is to be performed to God of us through the power of his Holy Spirit working in us by Faith according to the will of God Eph. 6. 6 7. Psal 139. 24. Rom. 6. 1. Luk. 1. 74. Q. Wherein consists our observance of God A. It is either Moral or Ceremonial Q. Wherein consists our Moral observance of God A. In two things 1. In suffering his will whereby a believer for the sake of Christ chooseth rather to suffer any misery than to commit the least sin Heb. 11. 26. Act. 21. 13. 2. In doing his will whereby a Believer in sense of Christs love performs universal obedience to the Law of God Rom. 7. 22. 1 Ioh. 5. 3. Luk. 1. 6. Phil. 3. 12. Q. Is there any use of the Law to a Christian A. Although it be abolished to a Christian in Christ as a Covenant of life for so Adam and his posterity are still under it yet it remains as a rule of life when he is in Christ to prepare the heart for Christ Rom. 6. 14 15. Mat. 5. 17 18 19. 20. Ezek. 10. 11. Rom. 9. Q. Why is not a Christian so under the Law as a Covenant of life so as if he breaks it by the least sin he shall dye for it A. Because Jesus Christ hath kept it perfectly for him Rom. 8. 3 4. Ro. 5. 20 21. Q. Can any Man keep the Law perfectly in this life A. No for the unregenerate wanting the Spirit of Life cannot perfect an act of life in obedience to it The regenerate having the Spirit but in part perform it only imperfectly Rom. 8. 7. Rom. 7. 21. Q. What befalls the unregenerate upon their disobedience unto it A. The eternal curse of God for the least sin and the inctease of Gods fierce and fearful secret wrath as they increase in sin Gal. 3. 10. Rom. 2. 5. Q. What befalls the regenerate after their breach of the Law and imperfect obedience unto it A. The Lord may threaten and correct them but his loving kindness incovering their sins in their best duties by Christ accepting their meanest services so far as they are quickened by his Spirit is never taken from them Psal 89. 31 32 33. Zach. 3. 1. to 8. Isa 56. 7. Rom. 7. 20. Q. What is that imperfect obedience of Believers which is accepted A. When they so observe the will of Christ as that therein 1. They confess and lament their sins 1 Ioh. 1. 9. Rom. 7. 24. 2. They desire mercy in the blood of Christ and more of his Spirit Phil. 3. 9 10 11. 3. They return him the praise of the least ability to do his wil. Pâ— 50. 23. Cor. 15. 10. Q. How is the Law or ten Commandments divided A. Into two Tables The first shewing our duty to God immediatly in the four first Commandments The second our duty to man in the six last Commandments Q. What rules are you to observe to understand the Moral Law A. These 1. That in whatsoever Commandment any duty is enjoyned there the contrary sin is forbidden and where any sin is forbidden there the contrary duty is commanded 2. That the Law is Spiritual and hence requires not only outward but inward and Spiritual obedience 3. Where any gross sin is forbidden there all the signs degrees means and provocations to that sin are forbidden also and are in Gods account that sin And so where any duty is commanded there all the signs means provocations to that duty are commanded also 4. That the Law is perfect and therefore there is no sin in all the Scripture but is forbidden in it nor no duty required if moral but it is commanded in it Thus much of our Moral observance of God Q. What is our ceremonial observance A. The celebration of the two Sacraments Baptism and the Lords Supper Q. What is a Sacrament A. It is an holy ceremony wherein external sensible things by the appointment of Christ are seperate from common use to signisie exhibit and seal to us that assurance of eternal life by Christ Jesus according to the covenant of his grace Gen. 17. 9 10. Q. Which are the Sacraments A. They are two Baptism and the Lords supper Q. What is the external sensible part of Baptism A. Water John 3. 23. Q. What is the inward and spiritual part of Baptism signified exhibited and sealed thereby A. Christs Righteousness and his Spirit 1. Washing away our sin and so delivering us from death 2. Presenting us clear before the Father and so restoring us again to life Rom. 4. 1 Cor. 2. 11. Mat. 3. 11. Q. What follows from hence A. 1. That it is a Sacrament of our new birth ingrafting into Christ John 3. 5. 2. That as we are perfectly justified at once and being new born once shall never die again Hence this Seal is to be Administred but once Q. What is the external and sensible part of the Lords Supper A. Bread and Wine with the Sacramental actions about the same Q. What is the inward and spiritual part of it signified sealed and exhibited thereby A. The body blood of Christ crucified offered given to nourish strengthen believers renewing their faith unto eternal life 1 Cor. 11. 24. Joh. 6. 54 55. Q. What follows from hence A. 1. That it is the Sacrament of our growth in Christ being new born because it is food given to nourish us having received life 2 That therefore it is to be administred and received often that we may grow 3 That children and fools wicked ought not to partake of the Sacrament because they cannot examin themselves and so renew their Faith 1. Cor. 11. 28. Q Ought not the Sacrament to be administred to carnal people if they have been baptised A. No because such as are not within the Covenant have no right to the Seal of the Covenant Q. Where are believers who have right unto this Sacrament to seek fruition of it A. Because it ought not be administred privately as the Papists would Hence Gods people are to seek to enjoy their right to it in some particulat visible Church in joyning with them as fellow-members of the same body I Cor. 11. 20 22. 1 Chron. 10. 17. Act. 2. 42. Q. What members ought every particular visible Church to oonsist of A. Christ being head of every particular Church and it his body hence none are to be members of the Church but such as are members of Christ by faith 1. Cor. 1. 2. 1. Thes 1. Q. But do not Hypocrites and no true Members of Christ creep in A. Yes but if they could have been known to be such they ought to be kept out and when they are known they are orderly to be cast out Mat. 25. 1. 2 Tim. 3. 5. Rev. 2. 20. Tit. 3. 20. Q Are these Members bound only to cleave to Christ their head by Faith A. Yes to one another also by Brotherly love which they are bound to strengthen confirm as well as their Faith by a solemn Covenant Eph. 4. 15 16. Col. 1. 4. Ier. 50. 4. Isa 56. 45. Zach. 11. 14. Zeph. 3. 9. Psal 119. 106. Q. What benefits are there by joyning thus to a particular Church A. 1. Hereby they come to be under the special Government of Christ in his Church and the Officers thereof Isa 30. 20. 2. Hereby they have the promise of speciaâ— blessing and on their children also Psal 133 3. Exod. 20. 6. 3. Herein they have the promise of God special presence 1. Revealing unto them his will Psal 27. 4. Psal 63. 2 3. 2. Protecting rhem Isa 44. 6. 3. Hearing al their Prayers Deut 4. 7. Mat. 18. 19 Q. Are there not some who never find these benefits A. Yes because many knowing not how to make use of Gods Ordinances nor feeling a need of Gods presence only in them their sin also blinding partly hardning their hearts polluting Gods house they then becom worse when they have best means Mat. 11. 23. Ier. 17. 5 6 Heb. 6. 8. 1 Sam. 5. 8 9. Ezek. 14. 4. 1 King 8. 21. Q. What are the miseries of those who carelesly wilfully despise so refuse to joyn to Gods Church A. Besides the loss of Gods presence in the fellowship of his people it is a fearful sign continuing so God never intends to save theiâ— souls Ast. 2. 47. Isa 60. 12. Rev. 2. 23. 24. Q. What therefore ought people chiefly to labour for and to hold forth unto the Church that so they may be joyned to it A. A threefold work 1. Of Humiliation under their misery death sin as their greatest evil Ast. 2. 37. Mat. 3. 6. 2. Of Vocation or their drawing to Christ out of this misery as to their greatest and only good Act. 2. 38 41. 3. Of new Obedience how they have walked in Christ since called Act. 9. 26 27. Mat. 3. 8. FINIS