before and without his being made Man But he was not a Person actually and every ways accomplished and fitted to perform the great works of the Redemption and Salvation of the World until as the Scripture speaketh Joh. 1.14 He was made flesh that is assumed the Humane Nature into personal union with his God-head Quest 9. But did not his assuming the Nature of Man into Vnion with his Divine Person destroy the truth of his being a Person causing him to cease from being a Person any longer and to become some other thing Answ In no wise Because he did not take or unite another Person to his Divine Person but only another Nature namely the Nature of Man wherein his Divine Person subsisted without any breach made upon any personal propriety in Him For that Humane Body and Humane Soul which He assumed was no Person of Mankind nor did they ever subsist of or by themselves or apart from his God-head only his assuming and uniting them unto his Divine Person made this of a consideration by it self far differing from all other persons subsisting either in the one nature or the other I mean either in the Divine Nature or Humane Quest 10. What occasion or necessity was there for the Incarnation of the Son of God or that Christ should become Man Answ As it was one of the greatest highest and most wonderful dispensations wherein God ever appeared to clothe his Son with flesh and to invest him with the Nature of Man So was there the greatest occasion before him that can lightly be imagined to put forth his hand thereunto viz. The saving of a miserable lost and ruined world in a way which pleased him as excellently comporting with his Infinite Wisdom and Righteousness Quest 11. Was it then necessary for the Salvation of the World that Christ should become Man Answ Had it not been some-ways at least or in some respect necessary hereunto it is not likely that God would have lift up his hand to so great a Dispensation in order to it it being repugnant to Infinite Wisdom to levie great and more then ordinary means when the end may be otherwise obtained Quest 12. In what respect was it necessary for the Salvation of the World that Christ should be Incarnate and made Man Answ That God might save the World in a way and by means pleasing unto himself and well becoming him Quest 13. But might not God have saved the World without the Incarnation of his Son Answ It is the opinion of many pious and learned men both Ancient and Modern that He might And if we respect the absoluteness of his Power and the justness of his Prerogative to do with his own what he pleaseth unto which neither his Justice though Essential to him nor his Severity against sin are any Enemies it seems very reasonable to conceive that indeed he might But if we respect the Infiniteness of his Zeal not unto things or ways that are simply good or lawful but unto such which are best and most excellent and honourable for him it seems more probable that he could not inasmuch as he could not will so to do it Quest 14. But doth the Scripture afford any ground to conceive that it was more honourable for Him to save the World by means of his Sons being made Man then it would have been to have done it in some other way Answ The Scripture plainly affirmeth That it became him intending to bring many Sons unto Glory to make the Captain of their Salvation perfect through sufferings Heb. 2.10 Which words imply that no other way of saving the World would have become at least so well become him that is have been so honorable unto him as that which he hath now taken as viz. by such a Mediatour or Undertaker of the work whom he might Consecrate unto it or put into the most regular capacity for the performance of it by the suffering of death Now Christ had not been capable of this Consecration unto the great work you speak of the saving of the World by suffering death had he not assumed such a Nature wherein he might suffer it Besides if it should he said or thought that there is or was any other way of saving the World equally or as well becoming God as to save it by the Incarnation of his Son as now he hath done he cannot be said to have chosen or taken up this way by counsel but rather that he fell upon it as it were by lot For where several means are equally and in every respect alike expedient and this equality perfectly known before hand there is no place for counsel or for choyce properly so called Quest 15. But why might not God with as much honour to himself have saved the World by an Angel or by the Incarnation of an Angel as by the Incarnation of his Son Answ First The just severity of God against Sin being provoked by Man could not so well or so observeably satisfie or content it self by the Sacrifice of an Angel being a creature of another nature differing from that which had provoked it Secondly There being a world of men that had provoked God the death or annihilation of an Angel or of the Humane Nature though personally united to an Angel if such a thing could or should be supposed would have been a Sacrifice of no considerable Balance in the Eye of Justice to make an attonement for such a vast number of Creatures so considerable as Men are Thirdly and lastly The Honour and Dignity in Equity belonging to so great an Undertaking prosperously atchieved and performed as the Salvation of a lost World were too high and glorious an Investiture for the greatest of Angels and only becoming the only begotten Son of God See Phil. 2. v. 9 10 11. Quest 16. But though it be granted that the Incarnation of the Son of God was necessary for the Redemption and Salvation of the World yet whether was it necessary that he should be conceived and born of a Virgin and not in the ordinary way of natural Propagation Answ There may be several reasons why it should be necessary or at least why it should be more expedient and better becoming the Wisdom of God that he should be born of a Virgin then according to the course of ordinary Propagation Of which reasons one of the chief may be this It being the will and pleasure of God to involve Adam's whole posterity viz. which should according to the course of nature descend from him and which was seminally in his Loyns in the guilt of his first sin and condemnation due thereunto it was necessary that Christ should be conceived and born in a way besides the course of Nature that so he might be born free from this guilt and condemnation and so be in a due capacity to make attonement for those that were lyable unto them Quest 17. But if Christ were the Son of a Virgin or of a Woman only
and not of a Man also Why is he so frequently in the Scriptures especially in the Gospel both by himself and others styled the Son of Man and never the Son of a Woman Answ Although he be no where expresly called the Son of a Woman yet he is said to have been made of a Woman Gal. 4.4 And he is called the first-born Son of Mary Mat. 1.25 where it is likewise said ver 23. that a Virgin should conceive and bring forth a Son But when he is so oft termed The Son of Man the word Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek rather noteth the kind then the sex being a word as well of the Feminine as Masculine Gender and comprehended both sexes And though Christ was not the Son of any Man by immediate Propagation as all other men have been are and will be yet he was the Son of many Male-Progenitours as of David Abraham Adam and many others as is to be seen Mat. 1. compared with Luk. 3. Quest 18. But is Christ◠so oft styled the Son of Man for no other reason but only because he was a male-member of Mankind or because he had Men to his Progenitours Answ Although he could not properly be styled The Son of Man without the one and the other of both these yet neither the one of them nor the other nor both together seem to be the adequate or chief ground of that so frequent a denomination of him Quest 19. What then do you conceive or judge may be the chief reason or ground of that Appellation Answ I suppose to accommodate and relieve the infirmity or weakness both of the Faith and of the flesh of men For Christ being a Person so infinitely above them as in respect of his Divine Nature or God-head so in Glory Majesty Holiness Power place of Residence c. as he is the very thought of him without some allay or other to quallifie it must needs be burthensome if not over-whelming to their frail and weak flesh But the consideration that in the midst of all this his super-transcendent elevation above them yet is he bone of their bone and flesh of their flesh and communicates in the same nature with them that he is the Son of Man as well as the Son of God this much sweetneth their meditation of him and strengtheneth their flesh to bear the weight of his glory and of the apprehension of it much more comfortably CHAP. IV. Of the Life Death Resurrection Ascension and Glorification of Christ and of his coming to Judgement Quest 1. WHat necessity was there that Christ for the Redemption and Salvation of Men besides his being incarnate or made Man should live and converse in the world for several years amongst men Or If his life had been taken from him assoon as he received it or assoon as he was born into the world had ii not been sufficient Answ It was necessary in sundry respects that Christ should not only be conceived and born into the world but that he should also live to a good maturity of years walk and converse with men on Earth for a competent time c. This was necessary chiefly in four respects Quest 2. What is the first of these Answ It was necessary that the Captain of the Salvation of those that should believe should go before them in such a way of life and conversation wherein God judged it meet to impose it as a law upon all those that were to be saved to walk that is in a way of Innocency Holiness and all submissive Obedience unto God Heb. 7.26 1 Pet. 2.21 22. Mat. 11.29 Quest 3. What is a second consideration in respect of which it was necessary that Christ should live to the compleat age of a Man in the world Answ That he might kindle the fire of the Gospel in the world for which he was sent before he left it Luk. 12.49 that is that he might plant the Doctrine of it as it were by his own hands and make choyce of men for Apostles whom he might send forth with a charge and instructions to publish and preach the same far and near throughout the world Heb. 2.3 4. Mat. 28.18 19 20. Mar. 16.15 16 17. Quest 4. What is a third Consideration inducing the said necessity Answ That the laying down of his life might be a voluntary Sacrifice or Free-will-offering and consequently of the higher acceptance with God For had he not lived to years of discretion and to the use of reason he could not have offered himself unto God nor have given himself a ransom for all nor have laid down his life of himself c. In which voluntary resignments of himself into the hands of death according to the will of his Father the Scripture placeth much of the efficacy of his Death for the work of Redemption Heb. 9.15 1 Tim. 2.6 Joh. 10.17 18. with other places Quest 5. What is the fourth and last of the said Considerations Answ That by this means the truth of such Scripture-Predictions might be salved which either directly or implicitely presignified that his life should be continued unto him in the flesh until he arrived at the just age or years of a Man Quest 6. But Christian Religion doth not only teach that Christ was made flesh and that he lived in the world to Mans estate but that he suffered death also Was there any necessity of this for the work of Redemption and Salvation of men Answ It was declared in the former Chapter (a) Q. 16. how and in what respects the death of Christ was necessary for the Salvation of Men. In that way of saving them in which only as being most honourable unto him God hath been graciously pleased to do it the death of Christ is soveraignly necessary hereunto yea so necessary that it may be truly said No death of Christ ho life of Man Quest 7. How or what doth the death of Christ contribute towards the Redemption or Salvation of the World Answ It contributeth toward these by way of Ransom or Attonement that is it is in the Eye of Gods Justice or just severity against Sin a valuable consideration for the Sin of the whole World or for the discharge of all those from guilt and punishment who have sinned against him how many or how great soever their sins have been So that he judgeth and this according to the most apparent truth that he hath as fully manifested his just displeasure and indignation against sin by delivering up his Son Christ unto death as he should or could have done by inflicting the vengeance of Eternal fire upon all and every person of mankind that have sinned Quest 8. But for whom or for the expiation or taking away of whose sins did Christ suffer death Or Whose salvation did God intend by it Answ Doubtlesse Christ suffered death for all men and the Salvation of all men was intended by God by it For the Scripture expresly saith that
1.15 Another Answer to the Question may be that Christ hath not made by his death full satisfaction to the justice of God for mens sins upon any such terms as either to indulge or harden any man in the practise of sin by securing him from the stroak of Gods displeasure when he offendeth nor yet to deprive God of his Liberty to govern the World or particularly his own house the houshold of Faith in wisdome righteousness and equity and consequently to judge and punish delinquents in either when he seeth just cause but the compleatness or fulness of this Satisfaction standeth in this that God may in consideration thereof without the least reflection upon or disparagement unto his justice or perfect hatred of sin forgive all men all their sins upon their unfeigned Faith and Repentance notwithstanding he may in some cases as in that of David 2 Sam. 12. ver 13 14. upon another account as viz. for the vindication of his righteousness and impartialitie in the Government of the world before the men thereof correct with temporal chastisements great and known Offenders the truth of their Faith and Repentance notwithstanding Quest 17. How long did Christ remain in the state of death Answ By the space of three daies and three nights Mat. 12.40 that is of one whole natural day in the middle and part of two other of these dayes Now a natural day consisting of 24 hours and so comprehending the night in it our Saviour by the figure Synecdoche expresseth two parts of two of these dayes and one intire one by three daies and three nights So that he reckoneth that part of the sixth day of the week on which he was crucified which we call Friday which remained after his being crucified dead and laid in the grave being between three and four of the clock in the afternoon unto the end of it this part I say of this natural day he reckoneth for the first of the three daies and three nights of which he speaketh The seventh day of the week called Saturday the whole time whereof he remained in the state of death and in the grave he accounteth for the second That part of the first day of the week by us called the Lords day or Sunday which was before his resurrection he computeth for the third and last of these three daies and three nights Quest 18. Why did Christ remain thus long viz. three daies and three nights in the sense declared in the hand or state of death Answ Because God judged this a sufficient time to evince and prove the truth and certainty of his death for the full satisfaction of those whom it concerned to believe it some having been thought to be dead for several hours together who yet were not dead but in a trance only Quest 19. Why did he remain no longer in the state of death but only for three daies and three nights Answ First because by this time as was even now said he had sufficiently confirmed the truth of his death by which he had wrought the great work of Redemption and made attonement for the World So that there was no further necessity or occasion of his remaining in the bonds of death And it was most contrary to his will and pleasure to cause or suffer his Holy one to suffer impertinently who taketh care that his ordinarie Saints be not in heaviness except it be when need requireth it 1 Pet. 1 6. Secondly it was the unchangeable will of God according as it was foretold by David long before Psal 16.10 compared with Acts 2.27 c. that his Holy one meaning Christ should not see corruption Now it hath been the observation of some and is I conceive the judgment of more that a dead body after three daies lying in the Grave begins to putrifie and corrupt which seemeth also by that saying of Martha concerning the interred body of her Brother Lazarus Lord by this time he stinketh for he hath been dead four daies Joh. 11.39 to have been received for truth among the Jewes So that God to keep his Holy one in the grave longer then three daies from seeing Corruption must have wrought a Miracle and not long after another Miracle greater then that viz. in raising him from the dead But God is not pleased to multiply miracles but only to accommodate great necessities or occasions Quest 20. But if the death of Christ was only temporal and of no longer Continuance then three dayes and three nights how can it be a reasonable compensation to the justice or just severitie of God against sin which required the eternal death of so many millions as should sin Answ To this Question Answer hath in part been given formerly where it was in effect said that the infinite dignity of the person considered it was altogether as high ah act or as high an expression of Gods just hatred and severity against sin not to absolve those or any of those that had sinned but only upon the account of the death yea be it but of the temporal death of Jesus Christ as it would have been to have punished all and every one of the said sinners with death eternal Unto which this may be added that it was not eternal death as such I mean as Eternal which the justice of God required of those that should sin or had sinned but death simply In that day that thou eatest thereof thou shalt surely die or according to the Hebrew dying thou shalt die Gen. 2.17 This death indeed consequentially and as it were by accident would have been eternal viz. through the weakness and inability of the creature on whom it was to be inflicted being not able to deliver it self from it For if for argument sake it could be supposed that any creature on which God shall inflict death for sin be it that death which we call temporal could recover it self from under this death or restore it self unto life again it is not reasonable to think that God would punish this creature with another death or inflict death upon it the second time for that sin for which the first death was inflicted The Apostle Paul I conceive insinuates this notion where he saith though by way of allusion that he that is dead or that hath died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from sin Rom. 6 7. meaning that a perfon having once suffered the sentence of the Law which is Death is not further responsible for his miscarriage but stands in the eye of this Law as innocent or righteous So that the death of Christ though but temporal yet is not only upon a geometrical or upon an equitable account but even upon an arithmetical strict or literal account a full compensation to the justice of God against sin uttering it self in that threatning In the day that thou eatest thereof thou shalt dye the death Quest 21. Was there then any occasion or necessity for the Resurrection of
he gave himself a ransome for all men 1 Tim. 2.6 And Christ himself saith that he would give his flesh for the life of the World Joh. 6.51 Elsewhere it is said of him that he was made a little lower then the Angels by suffering of death that he by the grace of God might tast death for every man Heb. 2.9 And of God it is said that he will have all men to be saved 1 Tim. 2.4 and again that he is not willing that any should perish but that all should come to repentance and so be saved 2 Pet. 3.9 Quest 9. But if Christ dyed for all men and God intendeth or willeth the Salvation of all men by him How cometh it to passe that all men are not saved Or Shall all men be saved by him Answ The Scripture plainly declareth that all men will not be saved yea that far the greater part of men will perish Mat. 7.13 14. Luk. 13 24. But the reason why any man perisheth or is not saved is not because Christ dyed not for him as well or as much as he dyed for those that are saved but because he believed not in him or on God by him with such a Faith as those others did viz. which worketh by love Quest 10. Doth then the Faith of men give efficacy or vertue to the Death of Christ so that with it it is able to save them but without it it is not able Answ The death of Christ is able to save men that is hath a complete saving efficacy in it whether men believe or no. Yet this saving efficacy of it taketh place in no man unless he believeth if by years and discetion he be capable of believing Neverthelesse that which giveth unto it the actual efficacy of saving those that do believe is not their Faith or believing but the authority of the gracious Decree or appointment of God wherein he hath ordained that all those shall be saved by the death of Christ that shall believe Quest 11. But if God intendeth the Salvation of all men in or by the death of Christ Will not his intentions in this kind be made frustrate unlesse all men be saved Answ No The reason is because though he really intendeth the Salvation of all men in the death of Christ yet he intendeth it not nor indeed the salvation of any man any otherwise or upon any other terms then only in case they shall believe Therefore his intentions of the Salvation of all men by the death of Christ cannot be made frustrate but only by the non-salvation of all men in case or although all men should believe Quest 12. But if Christ by his death satisfied for the sins of all men is not God unjust to punish any man for that for which he hath received full satisfaction Answ If the Intent and Agreement of him that made or gave the Satisfaction was that the benefit of this satisfaction should not inure or accrue unto any person but onely unto such who should owne and acknowledg the same by believing which clearly is the case in hand then is not God unjust to punish unbelievers notwithstanding the satisfaction made for them He should in this case rather be unjust in case he should discharge any of the debtors contrary to the will and desire of him that hath tendered the satisfaction or contrary to the Covenant which he hath made with him Quest 13. But was it necessarie for the work of Redemption or expiation of sin that Christ should suffer death would not lesser or lighter sufferings susteyned by him in respect of the dignity of his person have been sufficiently availeable thereunto Answ It was not simply and barely the Redemption of the World or the expiation of sin which God intended by Christ but the effecting of both upon the most honourable terms both for his wisdome righteousnesse and severity against sin Therefore though it might be a question or matter of doubt whether some under-sufferings of Christ might not have effected the Redemption of the world simply considered or without any breach made upon equity yet it can be neither but that the death it self of Christ was necessary hereunto in that way of effecting or procuring it which was only pleasing in the sight of God And it is a clear case that God's just severity against sin could not have been so fully manifested by any lighter sufferings of Christ as now it hath been by his Death Quest 14. What manner or kind of death was it that Christ suffered Answ The death of Crucifying or of hanging nailed upon a Crosse untill he were dead Quest 15. Why did he suffer this kind of death rather then any other Answ This was that kind of death which the Romans under whose jurisdiction Christ suffered usually inflicted upon their Malefactours being both ignominious and painful And besides there was a special hand of Gods providence in Christ's suffering this kind of Death for by this it was the more lively declared that he was made a Curse for those that were under the curse of the Law According to the saying in the Law it self Deu. 21.23 he that is hanged is accursed of God See Gal. 3.13 Quest 16. But if Christ by his death fully satisfied the justice of God for the sin of man or of mankind how cometh it to passe that men themselves yea believers as well as others are punished by him with death and with many other afflictions notwithstanding this Satisfaction Answ Although Death with the sad retinew of other Sufferings at first came into the world upon the account and by means of sin already committed and came in the nature and notion of punishments for it yet Christ by his satisfaction hath so altered the property of them that they are not now properly punishments for sin committed though sin committed may occasion or cause them to be inflicted by God as 1 Cor. 11.30 but chastisements to prevent the commission of sin and so to prepare and render them meet for salvation being inflicted though justly yet not out of justice but out of love and mercy by God See and compare Heb. 12.5 6 7 8 9 10 11. 1 Cor. 11.32 2 Cor. 6.9 Revel 3.19 Deu. 8.5 Esa 26.16 Psal 94.12 Jer. 31.18 with some others yea Death it self is and may in this respect be called a Chastisement and not a punishment viz. because it prevents further sinning and makes way for the Saints into their Glory Notwithstanding because chastisements are like unto punishments and the same in the letter and substance with them they may sometimes according to the rule Similiae similium nominibus gaudent Things alike are oft expressed by the same names be called Punishments as Levit. 26.41.43 Lam. 3.39 Am. 3.2 and elsewhere So likewise because when they are very grievous and sore they are like unto the effects of wrath and anger they are sometimes ascribed to these passions in God as the cause of them Esa 12.1 Psal 79.5 Zech.
God upon men on like termes of absolute necessity for their Salvation Answ Mortification is such a work or impression upon the heart or soul by which all those dispositions and inclinations unto sin which in the generality of men are active and lively in tempting and drawing them into sinful actions and waies are so broken and the vigour and power of them so infeebled and quashed that a person mortified to any considerable degree finds himself as it were unable to commit sins for want of will list or propension hereunto according to that of the Apostle PAVL We CAN DOE nothing against the truth but for the truth 2 Cor. 13.8 Consider and compare herewith Gen. 39 9. Mat. 7.18 Rom. 6.2 7.18 Act. 4.20 1 Ioh. 3.9 with some others Quest 44. What are the best means to raise and to advance the work of Mortification in the Soul Answ To believe with all the might of the soul and to consider accordingly from time to time that Iesus Christ indured that painful bitter ignominious and accursed death of the Crosse for this great and weighty end amongst others namely to perswade and prevail with men to conform themselves to a likenesse of those his sufferings in crucifying the old man and destroying out of them the body of sin that they might not serve or obey it any more in the lusts thereof Rom. 6.3 4 5 6 c. Gal. 2.20 1 Pet. 4.1 Quest 45. What is another means to help forward the work of Mortification Answ To have recourse unto the Spirit of God within us seriously and humbly desiring him that because we through the weaknesse and great indisposition of the flesh to such a work as Mortification are exceeding backward and averse to be brought unto it or to do any thing in it to purpose and besides by reason of the spiritual darknesse in our minds and understandings are much to seek how to go about the work or what to do in it He will please secretly first to quicken and stirre us up unto it and then supply and furnish us with such Arguments and Considerations which are proper and effectual through God to accomplish it But if ye through the Spirit doe mortifie the deeds of the Body ye shall live Rom. 8.13 Very great things might be done by the Childten of men by the ducture help and assistance of the Spirit of God within them did they ingage and imploy him accordingly or as they might and ought to do Quest 46. What is a third means to promote the same work Answ To fil a mans judgment and conscience with strong convictions that there is no Salvation of Soul to be obtained from God without a preceding work of Mortification upon it A strong and clear conviction hereof kept upon the judgment and conscience so that they may be made to bear and feel the just weight and importance of it will soon break the heart of the powers of darknesse in men and so astonish and confound all sensual affections and sinful dispositions in them that they will have little list to stirre or move or act their former parts any more Quest 47. Have you yet a fourth means to propose upon the same account Answ I conceive that this consideration also will be very serviceable in the work namely That though all sensual and sinful propensions and dispositions in men were utterly abolished and destroyed out of them they would not find nor feel nor have the least cause to complain of any want of them however they should be deprived of the pleasures which they took in gratifying them whilest they were in being As though men having an itching distemper in their flesh take a pleasure in scratching yet would they find no inconvenience in the wholenesse or cleannesse of their skin although the distemper being removed the pleasure of scratching would be lost All that which is to be mortified in men is but superfluity and may be spared without the least detriment of any pleasure satisfaction or contentment that are in the least degree worthy of men or needful for any person Quest 48. May there not yet be found a fifth means to help forward the work of Mortification Answ Yes doubtlesse a frequent close and fervent meditation of our short continuance in the world together with the utter uncertainty of this continuance as that it may be much shorter then we are aware of or do imagine must needs much abate the heat and strength of all sensual and sinful inclinations Moses considering that if he should have pursued and forgive after the injoyment of the pleasures of sin he could have enjoyed them but for a season that is an inconsiderable space of time wrought his heart even to this choice rather to suffer affliction with the people of God which yet as to flesh and blood is farre lesse eligible or desirable then onely to abstain from fleshly lusts or to forbear superfluous contentments and delights then such injoyments upon such tearms I mean the pleasures of sin which he knew he could enjoy but for a season Heb. 11.25 The serious thought of the sound of the feet of Death at our doors cannot lightly but be as a Rod of iron in our hand to break and dash in pieces all worldly sensual and sinful motions and dispositions in the hearts and souls of men yea though they be very stubborn and as loath to yield or give place as Sathan was to quit his place in Heaven when he was thrown down from thence by the irresistible arme of God When the approaches of Death are apprehended it is but a kind of natural Christianity for them to purifie or sanctifie themselves Job 41.25 and consequently to be as dead before hand to all worldly or fleshly defilements Quest 49. Can you not bethink your self of some other means besides those already mentioned to cause so good and great a work as that of Mortification to prosper in the hand of him that is willing to set about it Answ Considering that lusts and sinful motions are but as it were the complaints of men of the straightness of their conditions otherwise and of their dis-satisfation herewith without them even as stealing deceiving and lying for advantage-sake are constructively the complaints of men that they are very poor and know not well how to do or subsist in the world without such practises therefore I judge it much conducing towards the cutting them off from the Soul for men to acquaint themselves distincly and throughly with the unsearchable riches of the grace and bounty of God in the Gospel and to be much in the contemplation of the unspeakable happinesse and blessednesse of all those that love God and to feed daily upon and nourish their Souls with a setled hope and expectation of part and fellowship in that great Glory that shall be revealed in the Sons of God at the appearing of Jesus Christ not deducting any thing from the full value or worth of such
and goodnesse of God which leadeth men that is is apt and proper to lead men yea and doth actually lead or bring some men unto Repentance and consequently to blesse them with the great blessing of forgivenesse of sins or justification Act. 3.19 Act. 5.31 Luk. 24.47 2 Pet. 3.9 hath alwaies been and is yet daily exercised towards and amongst the Heathen Sixthly That though there be neither Salvation nor Justification in or by any other then Christ only Act. 4.12 Yet both the one and the other may be obtained by him without the knowledge of him or belief in him by name and that the generality of the godly Jews of old were both justified and saved by him upon these tearms neither knowing him nor believing in him by his Name Seventhly and lastly that though many Heathens have neither heard the sound nor seen the sight of the letter of the Gospel yet there is none of them but have frequently had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Apostles word is in a like case Rom. 2.15 that is the effect or import of the Gospel preached or at least plainly intimated unto them otherwaies according to that of the Apostle Act. 14.16 17. Yea that patience and goodnesse of his which he exerciseth liberally towards them from day to day and by which he leadeth them unto Repentance as we lately heard is constructively preaching or a providential preaching of the Gospel or an holding forth of terms of reconciliation unto them The result from these particulars is that the Heathen are in some respect under the charge and command of the Gospel being all commanded to Repent Act. 17.30 and not altogether or only under the rigorous and exacting power of the Morall Law and consequently that such a Faith is required of them which God will impute unto them for Righteousnesse as he imputeth the Faith of those who live under the Orall Ministry of the Gospel unto them although it be not so well formed so articulate and distinct as this I might here add that it is the more generall and declared opinion of the best Protestant writers even theirs who are more hardned in their judgments against the Heathen then some others as well as of the ancient Fathers that God hath some that are his and that shall be saved in every Nation under Heaven This concession supposeth that God doth not bind himself with so much severity to the Orall Ministry or visible letter of the Gospel but that he sometimes worketh in men such a Faith which will both justifie and save them by preaching it unto them by the light of nature the goodnesse and bountifulnesse of his providence and works of Creation Quest 8. Why doth the Apostle call the giving of the Law the ministration of Death and of Condemnation 2 Cor. 3.7.9 When as you lately shewed from the Scriptures that Gods intentions therein were Evangelicall and gracious and the same Apostle likewise said elsewhere as you cited him that the end of the Commandement was love out of a pure heart and a good conscience and Faith unfeigned Answ As the Temple though one and the same building yet aspected the Heavens contrary waies one end of it looking towards the West the other towards the East one side towards the South the other towards the North so many actions and dispensations of God in respect of the contrary tempers and behaviours of men who are concerned in them are proper to produce not only differing but even opposite effects which in that respect are both of them said to be intended by God in his said dispensations though not with intentions of the same order God's intentions in sending Christ into the world were Evangelical and gracious in the highest Christ himself declaring them accordingly For God sent not his Son into the world to condemn the world but that the world through him might be saved Joh. 3.17 Yet in another place he saith For judgment am I come into this world c. Joh. 9.39 And Simeon concerning him whilest he was yet a child Behold this Child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Luk. 2.34 Gods sending Christ into the world was a proper dispensation and means to save those that should believe on him and it was no lesse proper to render those inexcusable worthy death that should reject him Therefore the Salvation of some and the judgment or condemnation of others are both asserted as the intentions of God in that great dispensation of sending him but the former the Salvation of men as his primary or antecedent intention the latter the Condemnation of men as his secondary or subsequent In like manner the giving of that Law being a dispensation and means proper both to awaken the consciences of men that are yet in their sins to consider that they are under the curse of God and so to provoke them to inquire after a way of deliverance and when they have found it to walk carefully and conscientiously in the prescripts of it and likewise to feal up and fully ratifie the condemnation of those that shall despise the Gospel or neglect to make diligent search how to escape the curse so peremptorily denounced in the Law against them ◠in respect of the former Gods intentions in it may truly be said to be Evangelical and the end of it to be love out of a pure heart c. in respect of the latter it may as truly and properly be called the ministration of condemnation and of death Quest 9. How doth it appear that the Decalogue or Morall Law is binding unto any other persons or people but unto those of the Jewish Nation only considering that the Preface or Introduction to it relateth peculiarly unto them and seemeth to contain if not the only yet the principal ground of that obedience or subjection which is due from men unto it God spake all these words saying I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of Bondage Exod. 20.12 Answ That the Decalogue or Law we speak of bindeth to the observance of it at least as farre as it is Morall the consciences of all those that are under the band or engagement of the Gospel who as was lately though briefly proved are no fewer then the universe of mankind is evident from hence viz. because it is in the several parts or precepts of it incorporated as it were with the Gospel and made one substance or body of Doctrine with it Yea Gospel-exhortations and the duties herein enjoyned are sometimes pressed upon the consciences of Believers by the authority of the Law as requiring the same things of them 1 Cor. 9.8.9 Mat. 7.12 Mat. 22.37 38. 1 Joh. 3 4. Jam. 2.10 11. And the Lord Christ himself expresly saith That he came not to destroy the Law or the Prophets the Authorized Expounders of it nay he addeth I
Levites and strangers upon their delinquency about holy things God speaks very frequently in the voice of this thunder in the Books of the Law We shall not need to cite more places Secondly neither was God more strict in charging men about the managing and using his holy things then severe in his executions upon those that neglected his directions and commands in this kinde He was so far from dispensing with the violation of the Sabbath by the poor man that gathered sticks on this day that he expresly commanded that he should be stoned to death which was esteemed the heaviest of all the four kindes of death that were wont to be inflicted on Malefactors amongst the Jews Numb 15.35 Nor did he spare the Sons of Aaron himself when they neglected his appointment concerning the fire which they were to offer and instead hereof put strange fire upon their Censers that is fire which he had not commanded them to offer It is said that there went out fire from the Lord and devoured them and they died before the Lord. God did terrible execution upon them as it were with his own hands and that suddenly upon their sinning not affording them for ought that appeareth or is in any degree probable any time for repentance Lev. 10.12 So the two Sons of Eli. Hophni and Phineas for their misdemeanors about the Sacrifices and holy things of God were sentenced by him both to dye in one day 1 Sam 2 34. Which Sentence was soon after put in execution by the Philistines 1 Sam. 4.11 To hear of his severity against Uzzah for his miscarriage with the circumstances of it considered is enough to make both a mans ears to tingle His offence was only the putting forth his hand to stay the Ark being a person not commissioned by God to meddle with it Yet 1. He was one of the two that drove the Cart on which it was now carried which might seem to require of him some care about it 2. His intention doubtless in what he did in the case was good and commendable which was to prevent any hurt which as he reasonably conceived the Ark was like to receive by being more then ordinarily shaken as it seems by the stumbling of the Oxen. 3. Nor is it like that he saw any of the Priests who might lawfully have done that for it which he did near at hand or at least offering to do it And yet notwithstanding the favor of these circumstances God was so jealous over his Ordinances concerning the Ark and Priesthood that he could not be satised with less then the present death of the offender although at the same time he could not but be highly pleased with the zealous devotions and services of David and all the people And David and all Israel saith the text played before God withall their might and with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets and ordinarily times of much satisfaction and contentment dispose both God and man not to acts of severity but of kindeness and bounty Therefore certainly God was most highly displeased with the fact of Uzza breaking out upon him in so sore a judgement at such a time 1 Chron. 13.8 9 10. Nor did he shew himself a respecter of persons when he smote Uzziah the King with the plague of Leprosie and would not restore him until the day of his death only for presuming and attempting to do that about the Worship of God which appertaineth not to him to do but to the Priests as viz. to burn Incense upon the Altar of Incense And it may be a question whether he did know at least whether at that time he did remember that what he would have done was unlawful for him to do however he only intended and attempted the irregular fact we speak of but acted it not being prevented first by the Priests who withstood him in that his attempt and then by God himself who fell upon him with that sore judgement of Leprosie before he had actually perpatrated the sin 2 Chron. 27.16 17 18 19. Thirdly and lastly for this God to secure the honor and reverence of his holy things under the Law to preserve them in their purity appointed a numerous and strong guard about them to whom it was given in charge to be vigilant and careful that nothing should be done in one kinde or other contrary to his minde and pleasure in his Institution and appointment of them respectively we read of four thousand Levities that were appointed as Porters 1 Chron. 23.5 whose office and imployment was partly to stand at the gates of the house of the Lord that none that was unclean IN ANY THING should enter in 2 Chron. 23.19 1 Chron. 9.19.21 22. partly to oversee the vessels and all the Instruments of the Sanctuary and the fine flour and the wine and the oyl and the frankincense and the spices with other things appointed for the worship of God in the Sanctuary that is to take care and see that all should be of the right kinds respectively so as to answer the commands of God concerning them 1 Chron. 9.27 28 29 c. Now if God under the Law when the Rites and Ordinances about his Worship were so exceedingly numerous was notwithstanding so jealous and tender over them all that the neglect contempt or prophanation of any one of them caused his anger and jealousie as we heard to smoke against every offender in this kinde is there not very great cause to fear or rather to conclude that now under the Gospel he will be yet more jealous over those few wherewith he hath here contnted himself in his Worship for the ease and accommodation of men Will he be patient under the careless violation of any of these when they who did not reverence his Counsels and appointments concerning those other found him as we heard a consuming fire where great multitudes are particulars commonly are not so much minded or regarded or where the number is but small Therefore as God plainly told Aaron that he and his Sons and his Fathers house with him should beaâ— the iniquity of the Sanctuary and of their Priesthood meaning should answer for all miscarriages in and about his holy things which lay in their power and within the compass of their office to prevent Numb 18.1 So hath he now laid it upon his Saints whom Christ hath made Priests unto him Revel 1.6 in their respective Bodies and Congregations to bear the iniquity of the Holy Ordinances of the Gospel and to be accountable unto him for all irregularities about them whereby through their negligence or unfaithfulness they shall at any time suffer in their purity and honour Fifthly and lastly there is little or rather no question to be made but that the looseness indifferency and remissness in Christian Churches about the holy things of God intrusted with them and matters relating unto the purity of his worship have been