union betwixt Christ and us ib. What is further to be considered in Christ ib. What is considerable about Christs Kingly Office p. 275. What are the speciall branches of the Kingdom of Christ ib. How doth he work this upon earth ib. How doth he exercise his Kingly Office towards the Church Triumphant ib. When doth Christ first live in a Christians heart p. 276. Why must Christ be Emmanuel God with man ib. VVhy must this God and Man be one Person ib. How doth Christ make us friends with God ib. How shall I know that this Emmanuel is God with me ib. VVhat benefits have we by Gods taking our nature upon him ib. How could the death of one satisfie for so many millions p. 277. How doth friendship between God and us arise from hence ib. How shall we know that we have comfort in this Emmanuel ib. Whether is Christ God seeing he saith his power is given him p. 278. Wherein consists the power of Christ ib. Wherein doth Christs dominion over all especially the Church appear ib. If Christ hath all power why is the Turk and Pope so prevalent p. 279. Why is Christ called often an Head ib. Are all given to Christ to be redeemed by him ib. But the son of perdition was lost therefore some that were given to Christ p. 280. Did Christ fully finish the work that was given him to doe ib. In what particulars did that work consist ib. If Christ hath done all what need wee do any thing p. 281. What are the properties of the work that Christ hath finished ib. What else are we bound to believe concerning Christ ib. In what particulars will it appear ib. Why must we believe that Christs fulness is for us p. 282. Whether did Christ die for all men ib. How may we prove that he died only for some ib. Why then doth the Scripture speak so universally of Christs death p. 283. Doe Reprobates receive any benefit by Christs death p. 284. How else may we prove that he only died for some ib. How then may we know whether we have interest in Christs death p. 285. What priviledges have the Godly by Christs death ib. What benefits have we by Christs Ascention and Exaltation p. 286. Who is the great Lord Keeper of the Saints ib. What doth it imply where Christ is said to be sent into the world p. 287. What necessity was there of Christs sending ibid. What is considerable about Christs Priestly Office p. 288. What are the properties of Christs Sacrifice p. 289. How is Christ the cause of our Sanctification ib. Did Christ doe as much for one Believer as for another p. 290. Objections against believing in Christ Answered ib. Whether Christ loves a strong Christian more then a weak p. 291. Is there no difference between Believers in respect of the fruits of Christs death ib. What is considerable about the glory of Christ ib. Why should Christ pray to his Father who could do what he pleased p. 292. What is the difference between Christs Prayer and ours ib. Why is Christ said to have no form or comliness p. 293. Whether was Christ beautifull in his outward feature ib. How did God hide his face from his son seeing he loved him always ib. What are the parts of Christs Office and why in such an Order ib. How is Christ a Mediatour p. 294. Doth it not imply inferiority ib. Objections Answered ib. What are the effects and consequents of the personal union in respect of Christs Manhood ib. In what estate did Christ exercise the Office of his Mediatorship p. 295. What are the degrees of Christs exaltation ib. What is Christ now doing in glory p. 296. How doth he there execute his Priestly Office ib. How the Kingly part of his Office ib. How was Christ revealed under the Old Testament ib. What arguments will prove Christ to be true God p. 298. How far forth are Christs actions to be imitated by us p. 302. How is the whole work of our salvation carried on by Christ p. 303. CHAP. XXX About the Church What is meant by the word Church p. 305. In what sence is a Church taken in Scripture ib. VVho is the builder of the Church p. 306. VVhy doth Christ build it ib. Hath Christ a speciall propriety in it ib. How and why is he said to be the Lord of his Church ib. VVhether are our Parochiall Assemblies in England Churches of Christ p. 307. How is the Church called Gods Peculiar ib. Why is the Church compared to a woman p. 308. VVhat duties doth this Relation of a Spouse to Christ teach us ib. How must she please her Husband p. 309. What priviledges hath she as the Spouse of Christ ib. How many the true Church be known 310. Is the true Church of Christ alwayes visible p. 311. VVhat Reasons may be rendred for it ib. VVhat conclusions may be laid down concerning the visibility of the Church p. 312. Are not all christians bound to pray for the peace of the Church p. 313. VVhat must we pray for in her behalf ib. what is further included in our praying for the Church ib. How must all this be done ib. Who are bound to do it ib. Why must we pray for the peace of the Church p. 314. How may we so pray for it as to be sure to prevaile ib. What means may we use to further us herein ib. Why is the Church called a Mother p. 315. Where are we to seek for her ib. Are all bound to joyn themselves to some particular Congregation ib. VVhat Church must we joyn our selves to ib. May we joyn with such a Church as tollerates the wicked and opposeth the godly ib. Is it lawfull to gather Churches out of true Churches p. 316. Is it lawfull to separate from a Church because of some Errors and defects ib. VVho is the Head of the Church p. 317. In what nature is Christ the Head of the Church ib. Objections Answered ib. What may be learned from the consideration hereof p. 318. Wherein consists the similitude betwixt Christ and an Head and the Church and a body ibid. VVherein consists the agreement between the head and Members ib. What is that body whereof Christ is the Head p. 319. VVhat else may be learned hence ib. Whether may the Church faile ib. VVhat are the infallible marks of a true Church p. 320. CHAP. XXXI About Circumspection and Circumspect walking What is it to walk Circumspectly p. 321. In what Scripture Phrases is it commended to us ib. What things are required to it ib. What may further us in this exact walking p. 322. Why is it so necessary ib. How may we provoke our selves to it p. 323. What other considerations may stir us up to it ib. Why must we be watchfull over our selves p. 324. Why over others p. 324. VVhat benefit have we by it ib. What are the impediments of it ib. What is this circumspection p. 325. Wherein doth it consist ib. How
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
could communicate spiritual life to it but this is only in the power of God whence God is called both the husband and head of the Church Psal. 45.11 therefore Christ as God was the head of the Church also Object But Christ could not thus be the head of the old Church because he was not then incarnate For it is the part of an head to communicate and impart its good to the body but the humanity of Christ could not profit the Church before his incarnation and therefore he was not the head of the Church of the Jews according to his humanity Answ. Though Christ had not then actually conjoyned the humanity to himself yet according to the divine decree of his future incarnation and passion according to the eternal efficacy of it and according to the lively faith of the Patriarchs even Christs humane nature and those things which he was to do and suffer in the same did much benefit the ancient Church when as yet they were not in act From the beginning of the world they were chosen in Christ and by Christ all the adopted sons of God Ephes. 1.4 5. Christ was the Lamb of God slaine from the beginning of the world and therefore from the beginning of the world he was the lively head of his Church For those things are present to God and faith which are not yet come Hence Aquinas saith truly Christum fuisse secundum humanitatem caput ecclesiae ante incarnationem per operationem fidei quae illum in carnandum apprehendebat sic beneficium justificationis consequebatur Object But Christ is not the Head of his Church according to his divine nature because that hath no conformity of nature with the rest of the members neither according to his humane nature because according to that he cannot communicate spiritual life to his members therefore he is no way the head of the Church Answ. I answer in general If there be found in Christ the perfect resemblance and reason of an head this is enough to make him truly called an Head though the conditions of an Head be not found in either of the natures apart As for that which is objected that the humane nature of Christ doth not communicate life and spiritual motion to the members I answer by distinguishing The life of grace is infused into the members either by the principal agent who creates grace in the soul by the way of authority and in this sense the influx of grace is from God alone or else from the instrument joyned with the principal agent and so the humane nature of Christ instrumentally is said to communicate grace and spiritual life As it nothing derogates from the natural head that it communicates life and motion to the other members not immediately from it self but by the means of its latent virtue So neither doth it derogate from the dignity of this mystical Head that it communicates life and grace not principally from its self but by reason of the Divinity dwelling in it Christ therefore notwithstanding these objections is the head of his Church according to both his natures Quest. What may we learn from the consideration hereof Answ. First In that God is the head of the Church we may thence conclude that she shall be perpetual and that the gates of Hell shall not prevaile against her For if God be with us what shall be against us and truly if the head of the Church were less then God she would never be safe having all the Devils of Hell and all the wicked of the world against her Secondly If God be the head of the Church then all the Members of it ought to obey this their head in all things with reverence and godly fear For there is an infinite obligation upon every Creature to obey God but if it could be there is more then an infinite obligation upon the Church that is redeemed and sanctified to obey her God her mistical and life-giving head Thirdly If God be the head of the Church then Christs ascention into heaven hath not deprived her of her head yea he is present and ever will be present with his Catholick Church by the presence and power of his Divinity though he be not present to the eyes of our flesh according to his promise Matth. 28. ult Loe I am with you alwaies even to the end of the world therefore the Pope is a superfluous head Fourthly Is our head man also then by vertue of his kindred to our nature we may assure our selves that he loves us dearly that he is very sensible of our miseries and ready to relieve us Heb. 2.17 18. Fifthly is our head man this may comfort us in that the Divel hath no cause of triumphing over us Indeed he overcame the first Adam who was the head and fountain of all mankind but the second Adam the head of his Church hath overcome him yea in Christ we overcome him being his members equally as we were overcome in Adam the conquest of our head hath made us conquerors Quest. Wherein consists the similitude betwixt Christ and a head and betwixt the Church and a body Answ. The natural head must be considered in a double respect to its membes 1. Of difference 2. Of agreement and so must this mysticall head also Quest. Wherein consists the discrepancy betwixt the head and members Answ. First in respect of its eminency and dignity For the head doth more fully and perfectly enjoy all the sences then the members which are under it So Christ our mystical Head doth possesse all spiritual grace much more abundantly then all men and Angels â—oyned in one Joh. 3.34 Secondly in respect of its Government For the head directs and governs and all the members are directed and governed in their operations by it So Christ doth rule and govern his Church and she hearkens to his commands and submits to them Epes 5.22.23 Thirdly In respect of its causality and influence For the head imparts and communicates sence and motion to all the members so that they would want sence and motion if they should be separated from the head So Christ infuseth spiritual life and motion into his members otherwise they would be stupid and dead and destitute of all spiritual motion Joh. 15.5 Hence Phil. 4.13 Quest. Wherein consists the agreement between the head and members Answ. First In that the natural head hath conformity of nature with the members For it would be a monstrous thing if a mans body should have a horses head So between the Church and her mystical head there is an agreement of nature Heb. 2.16 Secondly The head and members have an agreement in order to the same end viz. the safety and preservation of the whole person So Christ and his members which are one person are ordained to attaine one and the same end viz. eternall glory and happiness and for the attaining of this end both the head and the members do daily co-operate This is the
care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37 Luk. 14.26 2. We must bestow our principal care and labor in the attaining of it Joh. 6.27 Pro. 2.4 and 8.17 the reason is because that esteem can never be solid and serious which hath not endeavors added to it 3. We must with all diligence and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by Pro. 1.34 we must wait as the impotent did at the pool of Bethesda Joh. 5.3 4 7. and the reason is because God who is the author of grace hath appointed and makes effectuall those means whereby he will convey his grace to us 4. Yea we must set such a rate upon them that we must be content to sell all to purchase this pearl Pro. 23.23 Mat. 13.43 45. For though God requires nothing of us but freely bestowes life upon us Isa. 45.1.2 yet we ought to forsake all unlawfull things in act and all naturall good things in affection and disposition that we may get the grace of God Quest. What Motives may stir us up to embrace the calling of God Answ. First If we seriously consider who it is that calls us It s the omnipotent God to whom we are bound to hearken in all things though we Know not what will follow Heb. 11.8 Secondly If we seriously consider what it is that we are called to It s no small and trifling thing but to life and eternall glory 1 Pet. 5.10 Eph. 1.13 Thirdly If we seriously consider what it is that we are called from wich is nothing but sin and death Act. 26.18 Luk. 3.7 Fourthly if we seriously consider the moving cause of this our calling which is no other but the incomprehensible grace of God towards those which were his enemies Rom. 8.10 2. Cor. 5.20 and truly we are desperately hardened if such goodness will not work upon us as 1 Sam. 24.17 18 19. Fifthly If in the humility of our hearts we compare our selves with others to whom this calling is denied 1 Cor. 1.26 Sixthly If we seriously consider what a grievous sin it is to neglect this calling of God much more to despise it Mat. 22.7 8. Luk. 4.24 Seventhly If we consider what miseries God may justly lay upon us for the same Pro. 1.24 c. Ames Cas. Consc. Quest How else may our vocation or calling be described Answ. It s an effect of Gods election whereby Christ God and man doth by his Kingly authority call and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption that thereby we may attain unto life everlasting Quest. How manifold is this calling Answ. 1. It s twofold 1. Common and general whereby all indifferently good and bad elect and reprobate are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ This is ineffectual to reprobates because they refuse to come when invited to the Kings Supper Luke 14.24 Secondly Effectual calling is proper to Gods Elect when as to the outward Ministry of the Word wherein grace and salvation is offered to all believers Christ joynes the inward operation of his holy Spirit which opens our deaf eares enlightens our blinde understandings and softens and sanctifies our hard and corrupt hearts so as we attentively hear truly understand and by a lively faith apply the doctrine of grace and salvation which is preached unto us whereby we are also separated from the world given unto Christ and he to us where upon follows that neare union whereby we being ingrafted into his body mystically do become his members and he our head Mat. 22.3 8. Rom. 8.30 Act. 13.48 Joh. 6.45 Act. 16.14 Quest. What are the parts of our effectual calling Answ. First Our separation from the world of which formerly we were true members that from henceforth we should be of Gods houshold and family Joh. 15.19 Eph. 2.19 and this he doth not for any merit of ours but of his free grace Jsa 65.1 Ephe. 2.1.3.12 1 Cor. 6.11 1 Pet. 4.3 Isa. 53.6 2 Tim. 1.9 Secondly that reciprocal donation whereby God the Father gives Christ his only Son truly and effectually to all his Elect to be their Head Redeemer and Saviour and also whereby he gives his Elect to Christ to be his Members that so they may be redeemed and saved by him Isa. 9.6 John 3.16 Rom. 8.32 John 17.6 and 10.29 Thirdly the union and communion which is betwixt Christ and Gods Elect which followes upon the donation before spoken of whereby Christ and they are mystically coupled together into one body he becoming their Head and they becoming his members Eph. 4.15 16. and 5.30 John 15.1 Eph. 2.20 21 22. 1 John 4.13 John 6.54 Quest. What is the meanes of our effectual calling Answ. First on Gods part the preaching of the Word which is made effectual by the inward operation of the Spirit first to mollifie our hard hearts and truly to humble us by setting our sins before us and this is done by the preaching of the Law and so seeing our inability of working out our own salvation we are brought out of our selves to seek for salvation in Christ applying him and his merits to us hy a true and a lively faith and this is done by the preaching of the Gospel Secondly the meanes on our part is the saving hearing of the Word whereby our hearts are mollified and we truly humbled and brought out of our selves to seek for salvation in Christ whereby faith is begot in us whereby we apply Christ unto us and rest upon him alone for salvation Quest. VVhat necessity is there of our effectual calling Answ. First before our effectual calling we are no true members of the Church though we may outwardly thrust our selves into this society For the Church is a Company or Congregation which is truly called and selected out of the world and if we be not of the Church there is no salvation Eph. 5.23 25. Acts 2.47 Secondly if we be not truly called we are not truly justified nor sanctified nor can be glorified Rom. 8.30 Thirdly if we be not thus called we cannot come to Christ nor communicate with him in his benefits nor receive any saving grace of the Spirit Quest. But why should we be so careful in attending upon the VVord Answ. First because the Ministry of the Word is Gods Ordinance instituted by him for the gathering together of the Saints c. Eph. 4.11 12. neither doth he ordinarily use any other means for our Calling and Conversion Hence Philip was sent to the Eunuch Acts 8. Ananias to Paul Acts 9. Peter to Cornelius Acts 10.5 6. Secondly its God himself who speaks by the mouthes of his Ambassadors who come not in their own names but in Christs stead entreating us to be reconciled to God 2 Cor. 5.20 and 4.7 Jerem. 1.9 Luke 10.16 Thirdly the titles
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
consider that Christ comes to you in his flesh when poor Christians come to you he presents a pale face a hungry belly a naked body will you not do something to support Christ and cloath Christ c. in his members and servants Thirdly Christians that come to you for relief are your own flesh and shall the head do nothing for the foot Fourthly consider your selves for hereby you shall place your wealth safely and secure it Fifthly it s the best way to improve it It s a sowing seed in a fruitful soile 2 Corinth 9.6 It 's your gift but its Gods debt and he will repay it Prov. 19.17 Object But when shall I have it again Answ. Take Gods Word he will pay fully and certainly He hath pawned his honour and credit upon it that he will do it at first or last Put your childrens portions into Gods hand make him your Executor He never dies he never breaks he ever lives to provide for them Object A man may give indeed till he give all away and what then shall become of him and his Answ. Eccles. 11.1 Solomon answers there all objections and cavils some may say what I give is cast away and lost No Cast thy bread upon the waters and thou shalt finde them again But there are so many poor that there is no end of giving Give a portion to seven and also to eight to this man a little and to that a little to every one something But I know not what times may come what I may be put to Therefore give whilest thou hast something to give thou knowest not how little a while thou mayest enâ—oy nor what thy self mayest come to want Thou mayest need mercy therefore sowe mercy that thou mayest reap the like I pity them with all my soul but I cannot relieve them Answ. Solomon answers If the clouds be full of rain they will drop down water that is certain it will impart it to the hungry and thirsty ground So if we have mercy and charity in our hearts there will be something in our hand too Object But if I were well seated and accommodated then I could spare something but alas I live in a corner out of the way I have but little trading and it s not with me as with many others I cannot give Answ. Solomon answers whether the tree stands North or whether it stands South in a more fruitful or in a more barren place yet it s the Lords tree still cadit Domino it falls to him and it bears fruit to him and so it will be with us too If we be good trees let us live in the North or in the South in a better or in a worse habitation we will yet yeeld some fruit Object Yea this is true if we knew how it would be accepted Poore men are captious and they will not take a little and rich men will take exceptions and say that I do it out of pride and thereupon will tax me the higher c. Ans. Solomon again answers He that observes the wind and rain shall neither plow nor sowe If a man will still be objecting he shall never go on with any work or service whatsoever Object Yea but I know not the parties to whom I give there are many dissemblers that pretend to much want when it is not so Answ. Solomon answers neither doest thou know how the childe grows in the womb yet thou must not starve the childe we must do what is fit for us to do and use our best wisdome and then leave the rest to God whose providence works for us as it were under the ground as it doth for the childe Object But I find by experience that I have been often cheated with fellows heretofore and that discourages me now Answ. Solomon answers sowe thy seed in the morning and slack not thy hand in the evening for thou knowest not which shall prosper this or that or whether both shall be alike therefore cast not perils but venture it sometimes thou knowest not but it may succeed very well However what thou doest with an upright heart and usest thy best discretion in God will accept and take it in good part See Dr. Harris Spittle Sermon Quest. But doth God take notice of our works of câ—rity Answ. Yea First he takes notice of the person that doth them as of Cornelius Acts 10.31 Secondly of every act of mercy Thirdly how much mercy every one sheweth Dorcas made many coates Fourthly of the time when Obadiah in a hard time hid the Prophets and fed them 1 King 18.5 Fifthly with what heart and enlargement of affection we do them as of those Macedonians 2 Cor. 8.3 Sixthly yea of the least degree of mercy Of a little cake 1 King 17.30 Of a cup of cold water Mat. 10.42 Idem Quest. What may move us to be constant and continue in our charity Answ. First in regard of our brethrens need they may long continue to be in want He that hungers and thirsts may hunger and thirst again Joh. 4.13 Others also may stand in need of our charity For Mat. 26.11 You have the poor always with you we must not tie our selves to relieve one man once onely nor one alone Secondly in regard of our selves for the reward is promised to such as continue in well-doing Rom. 2.7 Dr. Gouge on Heb. Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for her self and her Son Answ. Had she not known that it was the special will of God she should not have done it to defraud her self and her sonne to relieve a stranger contrary to the accustomed rule of piety 1 Tim. 5.8 therefore Paul would have widows to be maintained by their own kindred Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it Answ. Thou must rather nourish and relieve thy poor brother then thy friend For this office is coupled with nature and blood according to which thou art more obliged and neerer to thy brother then to thy friend But if it be in thy power to advance the one to publick offices in Church or State thou must preferre thy virtuous friend before thy carnall brother Quest. If I see many strangers in want and one good man also whether should I relieve those many strangers or that one good man Answ. A good man is to be preferred before a a stranger but many strangers before one known person For the more common good is the better Balls power of godlinâ—sse Quest. Why is giving to the poor a duty Answ. First because its such a duty as every poor man doth desire and crave of another and hopes and wishes that he may perform it to him and blames him for unmercifulnesse if he neglect it and every rich man will acknowledge that if he should loose all he would desire that others should shew mercy to him therefore it s a manifest
respect of our new-birth whereby he begets us to a spiritual and everlasting life he owns us for children Isa. 53.10 Psal. 22.30 Heb. 2.13 and v. 14. The Apostle deduceth this conclusion For as much as the children are partakers of flesh and blood he himself likewise took part of the same He himself i. e. he who was God equal to the Father For none else could make this new creature but the same God that is the Creator of all things 2 Cor. 5.17 Eph. 2.10 Gal. 6.15 James 1.18 1 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse Now touching our spiritual death and life consider these texts 2 Corinth 5.14 15. Ephes. 2.4 5. Col. 2.13 Gal. 2.20 From which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraigne medicine that could have been thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine came to be applied Our Physician therefore must not onely be able to restore us to health but to life also which none but God the Father Son and holy Ghost could do Hence Job 5.26 and 6.57.51 Hence Christ is said to be a quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse to Christ will be more perfected hereafter Phil. 3. ult yet in the mean time such a conformity is required in us to Christ Phil. 3.20 Ephes. 4.22 c. Rom. 8.29 God did not give the Spirit to Christ by measure and therefore though many millions of beleevers do continually receive this supply of the Spirit of Christ yet that fountain is not in the least exhausted nor that well-spring of grace diminished For Col. â— 19 and John 1.16 As in the natural generation there is a correspondence in all parts between the begetter and begotten though it be found in the begotten in a farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour degree Quest. What further is to be considered herein Answ. That Christ by enlivening and fashioning us according to his own image his purpose was not to raise a seed to himself dispersedly and scatteringly but to gather together in one the children of God c. John 11.58 yea and to bring all to one head by himself Eph. 1.10 So that the Church militant and triumphant though as farre distant as earth and heaven yet they make but one in Jesus Christ Ephes. 2.21 22. Quest. What are the bonds of this mystical union between Christ and us Answ. The quickning Spirit on his part which being in him as the Head is thence diffused to the spiritual animation of all his members and faith on our part which is the prime act of life wrought in those who are capable of understanding by the same spirit See both proved in these Texts John 6.63 1 Cor. 6.17 and 15.45 Phil. 2.1 Rom. 8.9 1 John 3.24 and 4.13 Gal. 2.20 and 5.5 and 3.11 Ephes. 3.17 Both of which are of so high a nature that none could possible by such ligatures knit up so admirable a body but he that was God Almighty As for Faith it s the operation of God Col. 2.12 wrought by the same power that raised Christ from the dead 2 Thes. 1.11 Hence Paul prays Ephes. 1.19 c. It was fit also that this Head should be of the same nature of the body that is knit to it Hence Ephes. 5.30 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane nature Thirdly that Christ crucified hath by his death made his flesh broken and blood poured out for us to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his God-head all life and grace is derived to us Hence Heb. 10.19 20 Quest. What are we further to consider in Christ Answ. That as in things concerning God the maine execution of our Saviours Priesthood doth consist so in things concerning man he exerciseth both his Prophetical office whereby he opens the Will of his Father to us and his Kingly whereby he rules and protects us It was indeed a part of the Priests office to instruct the people in the Law of God Deut. 33.10 Hag. 2.11 Mal. 2.7 yet were they distinguished from the Prophets Isa. 28.7 Jer. 6.13 and 8.10 and 14.18 and 23.11 33 34. Lam. 2.20 As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers who received not their doctrine by immediate inspiration from heaven Eph. 4.11 2 Pet. 1.21 Hence Heb. 1.1 God hath spoken to us by his Sonne called therefore the Apostle as well as the High-Priest of our profession Heb. 3.1 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses Deut. 18.15 c. Act 3.22 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites Rom. 9.5 who was to perform to us what the father 's requested of Moses Exod. 20.19 Deut. 5.25.27 and this he daily affecteth by the power and Ministry of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses is set forth Heb. 3.3 4 5 6. which House of God is no other then the Church of God 1 Tim. 3.15 whereof as he is the only Lord so he is also properly the only builder Christ therefore being both the Lord and builder of his Church must be God as well as man Mat. 16.18 whence it is that we finde all the Mansions of this great house to be called indifferently
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we