God and Mediatour it follows that Christ is a Mediatour to himself Answ. A Mediatour is so either properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others to himself As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a diverse respect Object But 1 Tim. 2.5 There is one God and one Mediatour the Man Christ. Hence it seemeth that Christ is Mediatour as man not as God-man Answ. The word man here is not taken in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea both Natures together So also Acts 20.28 Object If Christ as God-man be Mediatour then the Divine nature subsisting in the relation of the Son received the Office of Mediator and consequently something may be added to God but nothing can be added to God because he is perfection itself Answ. The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane Nature i. e. Christ received and sustained the Office of Mediatour not as God alone nor as man alone but as God-man the Divine Nature in respect of its voluntary dispensation the Humane Nature properly To the Divine Nature there is not any thing added only a relation but to the Humane Nature there is added a reall change Quest. What are the principal effects and consequents of the personal union in respects of Christ Manhood Answ. First the grace of eminency whereby the Manhood in respect of this personal union is exalted farre above all Creatures and now sitteth at the right hand of God Secondly Created habituall grace which Christ received out of measure Joh. 3.34 It was in him in his full latitude in four respects 1. In respect of its subject here it is to be found in its proper subject as light in the Sun 2. In respect of its nature there is in Christ all kind of grace 3. In respect of the intensenesse of it it s in him in the highest degree both negatively it could not be exceeded and positively none was equal to it 4. In regard of the effects that he might be fit to derive unto his members all that measure and fulness of Grace that becometh such an Head Grace in the Elect is the same in kind with that created Grace that is in Christ. Thirdly Created power which also is out of measure the power of working miracles was in Christ as man constantly and permanently after the manner of an habit not so in the Prophets and Apostles Yea the humanity of Christ besides its inherent power which exceeds also other creatures is also an instrument of the Divinity which is Omnipotent Hence Christ as man could and can do whatsoever he pleaseth either by his Inherent power or as an instrument of the Divinity Hence he received that compleat authority of executing all power both in heaven and earth Matth. 28.18 Fourthly Created knowledge Knowledge in Christ is either increated which is in him as God whereby he knoweth all things Joh. 2.25 or created which is in him as man and is of three sorts Beatificall Infused and Experimentall 1. Beatificall knowledge is called the knowledge of vision whereby he doth not only see God face to face as the rest of the Saints do but sees also the Manhood in personal union with the God-head the knowledge of the blessed and the torment of the cursed of it Joh. 1.18 its principle is the perfect understanding of the manhood Its medium the light of glory 2. Infused whereby he knows all things that can be known by the concreated abilities of Angels or men Of it Isa 11.2 It s principle is an habit infused by God Its medium the light of grace 3. Experimentall whereby he knows all things that can be known by practice and rational observation of events of it Luk. 2.25 It s principle the faculty of reason Its medium personal experience Heb. 5.6 and observation of reiterated events by the light of reason Christs beatifical knowledge admits not of increase in respect either of the habit or act His infused knowledge admitted not of increase in respect of habit though it might in respect of the act His experimental knowledge seems to have admitted increase both in respect of the habit and act Hee grew in wisdome as in stature Luke 20.40 52. Fifthly The right of Divine Adoration Heb. 1.6 Rev. 5.8 Yet we are not to worship with Divine worship the Man-hood as considered in itself but as being personally united to the God-head we worship him as God-man Sixthly Communication of properties which is a manner of speech whence that that is proper to either nature is not only verbally but really predicated of the person consisting of or subsisting in both natures Seventhly Capablenesse of the Office of a Mediatour Quest. What is the state wherein the Lord Jesus executed the Office of Mediatorship Answ. Either the state of Humiliation or Exaltation The estate of Humiliation continued from the time of his Incarnation to his resurrection The estate of Exaltation began at his Resurrection and continues for ever Quest. What are the degrees of his Exaltation Answ. His resurrection opposite to his death His ascention into heaven opposite to his descention into the grave his sitting at the right hand of the Majesty of God i. e. in a state of glory next to the glory of God himself opposite to the continuing in the grave Quest. What is Christ thus in glory now doing Answ. Executing his Mediatory Office not in a condition of humiliation as when here but in a manner suitable to his state of glory Quest. How doth he now execute the Prophetical part of his Office Answ. By sending forth the Ministery giving gifts and making the improvement thereof effectual for the calling home and building up his Elect Matth. 28.18 c. Ephes. 4.11 c. Quest. How doth he execute the Priestly part of his Office Answ. First By appearing in the presence of God for us Heb. 9 24. Secondly By continual presenting to the Father the satisfaction and merit of his perfect obedience performed by him in his state of humiliation for us Rom. 8.34 Hâ—b 7.25 Thirâ—ly By manifesting his constant will and desire that this his satisfactory and meritorious obedience should be accepted of the Father for us 1 Joh. 2.1 Fourthly By declaring it to be his constant will and desire that the benefit thereof should be effectually applyed to us Heb. 7.25 and 10.10 Note Some hold that Châ—ist still in heaven as man doth pray to God the Father properly and formally in respect of his Church whence say they he is called an Advocate with the Father and is said still to make intercession for us yet not that he prayeth in so servile and humble a manner as
meditations affections The Actions of this life are spiritual growth and encrease in grace and vertue The maintenance of this life is hungring and thirsting after heavenly Manna and Water of Life the Word of God The very being of it is our union and communion with God by the Spirit which is as the soul to the body Examine the light of God in thee For he is light and in him is no darkness and if thou beest his childe thou art a childe of light As thou growest in understanding thy Fathers Will so thou growest in his Image and art like Christ thy elder brother and hast his Image renewed in knowledge c. See whether thou growest up in holinesse and righteousnesse whether thy light shine before men Mat. 5.16 2 Cor. 7.1 whether thou cleanse thy selfe from all filthinesse of flesh and spirit c. See Doctor Tailor on Tempt p. 93. Quest. What Duties are we taught from the consideration of our Adoption Answ. 1. To walk worthy of our Calling Be not vassals of Sin and Satan To carry our selves as Kings children ruling over the lusts of our hearts the tentations of Satan and the evil customes of the world To come often into our Fathers Presence doing all as in his sight seeking his glory by doing his Will Mal. 1.6 Strive to resemble Christ our elder brother in all vertues and holy conversation For 1 John 3.2 3. Love Gods Word that we may grow by it in grace and knowledge It s the food whereby our Father feeds us 1 Pet. 2.2 Expect afflictions and chastisements from our Father Heb. 12.7 c. Quest. VVhat are the meanes of our Adoption Answ. 1. Internal 2. External Quest. VVhat is the internal meanes Answ. Faith in Christ which hath three acts or effects 1. To believe Christ to be a Saviour 2. To believe him to be my Saviour 3. To put confidence of heart in him John 20.29 Quest. VVhat is the external meanes of our Adoption Answ. Baptisme yet not this alone but when it s joyned with faith Gal. 3.26 27. and thus it comprehends both outward and inward Baptism Mat. 3.11 1 Pet. 3.21 Quest. VVhat are the marks of the inward Baptisme Answ. The new birth whereby a man is washed and cleansed by the Spirit of God which hath three marks 1. The Spirit of Grace and Supplication Zach. 12.10 2. To hear and obey the voice of God in all things John 8.47 and 10.27 3. Not to live in the practice of any sin 1 John 3.9 Mr. Perkins on Gal. Quest. How may the mystery of our Adoption be conceived of Answ. A Christian by the Gospel is made a believer Now faith after an unspeakable manner engrafts us into the body of Christ then being engrafted into Christ who is Gods Son we thereby come to be the Sons of God and heires with Christ. Christ is Gods heire so are all that are grafted upon him John 1.12 Quest. How may the glory of our Adoption appear to be so great Answ. 1. If we consider by whom we are adopted viz. by God If it be such an honour to be heire to a great Prince in the world what a surpassing glory is it to be son and heire to God Rom. 8.17 the rather if we respect the excellency of God who is King of Kings or his eternity he lives for ever Hos. 1.10 Isa. 9.6 Other fathers that adopt may die before they passe the estate If we consider the great price that was laid down to make us capable of this honour to be heires viz. the blood of Christ Gal. 4.4 5. Heb. 9.14 15. never was there so much paid for all the inheritances in the world If we consider the great things we are heires to we shall inherit the earth Mat. 5.5 be heires of the world Rom. 4.13 yea we shall inherit eternal life yea we are co-heires with Christ Rom. 8.17 If we consider the great priviledges which Gods adopted children enjoy in this life which are 1. They have Christs spirit in their hearts called therefore the spirit of Adoption Rom. 8.15 16. Gal. 4.6 this drives away all legal terrors and testifies to them that they are the adopted sons of God enables them to pray with boldnesse and to call God Father leads them into all truth c. John 16.13 Isa. 30.21 2. By the right of their Adoption in Christ both their persons and works are accepted with God so that they are Gods Favourites what entertainment soever they have in the world Eph. 1.6 3. They have an honourable and everlasting name so that no preferment is like theirs Isa. 56.4 5. 4. They have Gods Angels to attend them Heb. 1. ult 5. They may ask whatsoever they will of God and are sure to have it yea he complaines that they will not ask enough and oft enough John 16.23 6. When they fall into distresse they have such interest in Gods special Providence that an haire of their heads shall not fall to the ground without it Besides God will make himself marvellous in their deliverance when all worldly means faile Isa. 43.18 19 20 21. If we consider the wonderful manner of their communion with Christ and that foure wayes 1. Hereby we have communion of nature with him by his Incarnation whereby he became our brother yea we have communion with him in his divine nature 2 Pet. 1.4 2. We have communion of state with him which the Scripture calls a great mystery for so we are said to live with him to die with him to suffer with him to be buried with him yea to rise and ascend with him and to sit with him Eph. 2.6 only preserving the difference between the head and the members in all this 3. We have communion of offices with him For he hath made us Kings and Priests with him Rev. 1.5 6. 1 Pet. 2.9 4. We have communion in benefits with him For God our Father hath blessed us in him with all spiritual blessings in heavenly things Eph. 1.3 Communion we have with him in grace in this life and in glory in the life to come If we consider the assurance that we have given us for the right of Adoption For 1. We have an Act for it in Gods eternal counsel Eph. 1.5 we are predestinated to Adoption 2. Yea we have Gods oath for it that by these two immutable things the heires of Promise might have abundant consolation Heb. 6.17 18. 3. God hath put his Spirit into us as the seal and earnest of our inheritance Eph. 1.13 14. Quest. What kinde of persons must we be to attain to this Adoption Answ. 1. VVe must have a true justifying faith John 1.12 as we said before We must look to the sound mortification of the flesh Rom. 8.13 For none can inherit but such as overcome their corruptions Rev. 21.7 We must forsake all needlesse society and familiarity with the wicked and take heed of being corrupted with the sins of the times 2 Cor. 6.17 18. We must make
mercy What comes naturally comes easily without pain as beams from the Sun water from the spring heat from the fire Hence Psal. 9.10 They that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Quest. How can Gods anger be said to be turned away from his children when yet oft-times they finde the effects of it in the course of their lives Answ. There is a double anger in God 1. Vindicative 2. Fatherly Now God after our first conversion removes his vindicative anger from us after which though he sometimes threatens and frowns upon us yet it is with a Fatherly anger and this is that which God removes together with the shame and correction attending it when we repent of our sins and reform our ways Or There is A childe of anger A childe under anger Now Gods children after their conversion are never children of wrath and anger though sometime they be children under anger if they make bold with sin so that then though they have the right of Sons yet they cannot make use of it to go boldly to the Throne of grace conceiving God to be angry with them and so continue till they humble themselves reform their ways God was so angry with Moses that he suffered him not to go into the land of Canaan Numb 20.12 so he was with David when he had numbred the people 2 Sam. 24.1 and with the Corinthians for their unworthy receiving the Sacrament of the Lords Supper 1 Cor. 11.30 These were all children under wrath but not children of wrath Quest. How may we know Gods anger to be removed when yet we â—ndure the afflictions Answ. God is infinitely wise and in afflicting hath many excellent ends as First when he afflicts us it 's to correct us for our sins after which when we have pulled out the sting of sin by confession and humiliation though the affliction doth continue yet his anger doth not Secondly affliction somtimes is only for the exercise of our faith and patience and trial of our graces and for the exemplary manifestation unto others of Gods goodnesse to us But even then we may know that afflictions come not in anger to us when after repentance God speaks peace to our consciences so that though the grievance continue yet it 's attended with peace and joy in the Holy Ghost See Dr. Sibs his returning Back-slider Quest. How is God said to be angry with his children Isa. 64.5 Answ. Gods anger toward his children doth not exclude them out of his love seeing it is not the anger of an enemy but of a gracious father who is not angry with their persons to destroy them but with their sins to convert and save them As children by their miscarriages may anger their parents and provoke them to frown upon them yea sharply to correct them and yet at the same time their parents entirely love them and seek their amendment So Gods children when they sin provoke him to anger and are said to be out of his favour not that God changes his fatherly affections or purposes utterly to reject them but only changes the effects of his love into effects of hatred by suffering them to be vexed with terrours of consciences and outwardly scourges them with temporary afflictions not out of hatred to their persons whom he hath once loved in Christ and therefore for ever loves them but for hatred of their sins and love to their persons whom by this means he brings to repentance and reformation of their ways Quest. What is anger in God Answ. The ancient Fathers do unanimously agree that anger in God is nothing but the Divine revenge or punishment that he inflicts for sin For there are no perturbations or troubled affections in God as there are in men Hence St. Austin saith Ira Dei non est perturbatio concitati animi sed tranquilla constitutio justi supplicii And again Cum irasci dicitur Deus non significatur perturbatio qualis est in animo irascentis hominis sed ex humanis motibus vindicta ejus irae nomen accepit So then Gods anger being nothing but his revenge or punishment that he inflicts for sinne it must needs follow that the anger of God is always provoked by sinne so Gen. 6.11 with 17. and 18.20 Job 31.3 Quest. Why doth God poure out his anger upon sinners Answ. First because of his justice for though God be not delighted with our suffering yet he is delighted with his own justice according to which punishment is due to sin It is not evil therefore in God to punish wicked men because it proceeds from his love of justice But it s evil for men to deserve punishment because it proceed from the love of wickednesse Secondly because it s for our profit For this is the principal end of all Gods punishments that they amend the sinner Hence St. Austin saith Quicquid Divinitus ante ultimum judicium vindicatur non ad interitum hominum sed ad medicinam valere credendum est Neither will it weaken this argument to say that wicked men are so far from being warned by their punishments to avoid sin as that they are hardened by them to the aggravation of their condemnation because notwithstanding this they have this profitable effect on the godly For by the punishment of fooles wise men are reformed As Cyprian saith supplicia imprudentium prudentibus conferunt sanitatem Thirdly because of the ordination of Divine providence For God is the Author of order in the world and suffers nothing that wants order But sin is in its own nature nothing but disorder Hence Aquinas saith rightly Aequum ordinatum est ut qui contra voluntatem Divinam percipere voluit peccati voluptatem ut contra voluntatem propriam cogatur experiri supplicii acerbitatem It 's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of God should taste of the bitternesse of punishment contrary to their own wills D. Daunant on Col. CHAP. XI Questions and Cases of Conscience about some of the Antinomian Errours Quest. THe Antinomians say That through the blood-shed and righteousnesse of Christ in their free Justification God sees no sin in them and therefore they should see no sin in themselves Or if they do see it with the eye of Reason yet they should not see it with the eye of faith Quest. Is this true Doctrine Ans. No for the blood of Christ was never shed to destroy all sense and sight of sin in believers But he died rather to make them sensible of their sins For he died to save his people from their sins 1 John 3.5 Tit. 3.14 but by the sight of sin they come to be weaned from it and so saved out of it and hence it is that the greatest and deepest spirit of mourning for sin is poured out upon believers when God hath poured upon them the
be our God and Father in Christ To acknowledge his Presence and therefore alwayes to walk as before him To acknowledge his Providence and therefore to cast our care upon him To acknowledge his goodnesse and mercy in the free pardon and forgivenesse of our sins Thirdly our Baptisme must be to us as a storehouse of all comfort in the time of our need If thou beest tempted by the devil oppose against him thy Baptisme in which God hath promised and sealed unto thee the pardon of thy sins and life everlasting If thou beest troubled with doubtings and weaknesse of faith consider that God hath given thee an earnest and pledge of his loving kindnesse Often look upon the Will of thy heavenly Father sealed and delivered unto thee in thy Baptisme and thou shalt be comforted in all thy doubts If thou liest under any Crosse or calamity have recourse to thy Baptisme in which God promised to be thy God and of this Promise he will not faile thee c. Mr. Perk. Vol. 2. p. 256 c. CHAP. XVIII Questions and Cases of Conscience about Blasphemy Quest. WHat is Blasphemy Answ. Blasphemy in the usual acceptation of the woâ—d in Greek Authours signifies any evil speech or calumniation as Beza notes but by a phrase peculiar to sacred Writers the penmen of the Scriptures it imports always an ungodly speech which though it be uttered against men yet it reacheth and is carried to the contumely of God himself So Matth. 9.3 Rom. 14.16 Tit. â— 2 and it s either against men or God For 1. Every reproachful word tending to the hurt or disgrace of any other mans name and credit is called blasphemy So Tit. 3.2 1. Peter 4.4 Mark 3.2 2. All such injurious slanderous or reproachful words as are uttered to the disgrace of God Religion Gods Word Ordinances Creatures Works Ministers c. are called Blasphemy Against God Rev. 13.6 His Name Rom. 2.24 His Word Tit. 2.5 Christ Act. 26.11 Christians Jam. 2.7 His Doctrine 1 Tim. 6.1 Rom. 3.8 Christian liberty Rom. 14.16 Teachers 1 Cor. 4.13 Christians for abstaining from evil 1 Pet. 4.4 the Holy Ghost or his work Mat. 12.31 Quest. What is blasphemy against 〈◊〉 Holy Ghost Answ. It is a sin not in deeds and actions but in reproachful words Mark 3.30 uttered not out of fear nor 〈◊〉 infirmity as 〈◊〉 did and sick and frantick persons may do but out of a malicious and hateful heart 1 Corinth 16.22 Heb. 10.16 36. Not by one that is ignorant of Christ as Paul was when a blinde Pharisee but by one enlightâ—d through the Holy Ghost with the knowledge of the Gospel Heb. 6.4 Not of rashnesse but of set purpose to despite the known Doctrine and Works of Christ Heb. 10.29 being accompanied with a universal defection or â—lling away from the whole truth of God Heb. 6.6 as also with a generalâ— pollution or filthiness of life Mat. 12.45 2 Pet 2.20 and being irremissible because such aâ— commit it cannot repent Mat. 12.32 Heb. 6.6 Quest. How many ways doth blasphemy break out Answ. The Schoolmen say three ways 1. Cum attribuitur Deo quod ei non convenit When we affirm that of God which is umbeseeming his Majesty and incompatible with his holy and Divine nature As to make him a creature or a liar or cruel unjust unmerciful sinful or the cause of sin 2. Cum a Deo removetur quod ei convenit when we deny that to God which indeed belongs to him as 2 Chron. 32.17 3. Cum attribuitur ereaturae quod Deo appropriatur When we put that upon a creature which is proper to God Thus when the Israelites had made a golden calf and said This is thy God O Israel c. It s called blasphemy Neh. 9.18 they commited great blasphemies See O. Sedgwicks Part. Sermon Quest. What meanes may we use to prevent and cure tentations to Blasphemy Answ. First we must get assurance of Gods love to us and then we shall love him and love alwayes thinks and speaks well of the party beloved But if we once entertain thoughts that God hates us and will curse us then we will hate him and be ready to curse him and this is incident to us when under some great affliction as we see in Jobs case when God chastens us sore and worse then commonly he doth others and when we finde some circumstances for which we cannot finde a president in the world then we begin to apprehend some unkinde dealing from God and concludes that he hates us and then we will be ready to hate him again and begin to enter into some termes of blasphemy to prevent and cure which we must know that no afflictions be they never so great unusual or unhard of are any certaine signes of Gods anger much lesse of his hatred Job was the first that was ever used as he was and his foolish wife would thence conclude that God hated her and her husband Jonah had a crosse the like whereof was never in the world before yet was it no fruit of Gods hatred Jacob had sore and heavy afflictions yet was it ever true Jacob have I loved even when he afflicted him and Esau had great outward prosperity and yet that was as true Esau have I hated Be then convinced that God loves thee and all the devils in hell and all the lusts in Original sin cannot make thee blaspheme God Secondly we must get our sins pardoned repent of all our iniquities and then the crosse can never wring from us words of blasphemy It is not the greatnesse of the crosse but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem Rev. 16.11 Thirdly suppose the worst have we blasphemed yet we must repent of our blasphemy and hope in God to despair is to make us uncapable of mercy To despair by reason of blasphemy is a worse sin then blasphemy it self they are both against the goodnesse of God but despaire is against his goodnesse mercy and truth Indeed it s an horrible crime to blaspheme God and the worse because it s somewhat like that unpardonable sinne Besides other sinnes are against God in his greatnesse government c. but this is against his goodness and God as he is represented to us stands more upon his goodnesse then his greatnesse and therefore blasphemy hath always been held amongst the greatest of sins therefore we should the more be aware of it and we may the better avoid it because it 's against that natural inbred principle of a Deity so that nature it self is afraid of it Satan indeed is a great blasphemer and labours by all means to bring us to it but we must set the Word and Spirit of God against it yea and the Law of nature too and if at any time we be overtaken with it yet we must remember that its pardonable 1 Tim. 1.13 I was saith Paul a blasphemer c. yea which worse he
far below the nature of men as of beasts trees flowers c. Dr. Tailor on Tit. Quest. Why must there be such care in naming our children Answ. Because such whose names were appointed by God as Gen. 17.19 Mat. 1.21 Luke 1.13 and such as were given by holy men and women that were guided by Gods Spirit were holy sober and fit names As 1. Names which had some good signification as Samuel heard of God John the grace of God Jonathan the gift of God Simeon obedient c. 2. Names which have in times before us been given to persons of good note whose life is worthy our imitation as Isaac David Peter Mary Elizabeth c. that the names may move them to imitate those worthies 3. Names of our own Ancestors and Predecessors to preserve a memory of the family which appears to have been an ancient practice amongst Gods people Luke 1.59 â— 4. Usual Names of the countrey which custome hath made familiar as Henry Edward Robert William c. Quest. At what time is it fittest to give names to our children Answ. At the time of their baptisme Under the Law children were named at their circumcision Luk. 1.59 and 2.21 and so under the Gospel it hath in all ages been used and that 1. That their names may be a testimony that they have been baptized 2. That so oft as they hear their names they may be put in minde of their baptisme 3. That they may know how that by name they are given to Christ to be his souldiers and therefore they ought not to start from him 4. That they may also be assured that being baptized with water and the spirit they are registred by name in heaven Dr. Gouge Housh Duties Quest. Whether and how far are children that are married or called to publick offices in Church or State bound to obey their parents An. Childrens obedience to Parents ought to be perpetual so long as they live Implied in that Precept Honour thy father and thy mother that thy days may be long c. But yet not alwayes in the same manner and degree For whilest children live in their fathers house and under his power they ought to obey and asist in taking care of houshold affairs and in other businesses as they are commanded by them Mat. 21.28 c. But such as are married or called to publick offices though they must reverence and be helpful to them yet are they not bound to desert their callings Luke 9.62 or to returne to take care of their family businesse as they did before Dr. Davenant on Col. Quest. What general rules are to be observed by children in obeying their Parents Answ. First they must obey not in some things and at some times but alwayes through the whole course of their lives Eph. 6.2 Secondly they must perform this obedience 1. With reverence internal and external internally they must have an high esteem of them a tender respect to and shew honour and observance of them Externally they must shew it by all reverend behaviour as by rising up before them giving them the honour to speak first c. 2. With readinesse to hear and receive their instructions Prov. 1.8 Thirdly they must endeavour to fulfil their desires by their labours or otherwise Fourthly they must submit to their rebukes Prov. 13.1 To their restraints about diet apparel recreations c. To their corrections Heb. 12.9 Fifthly they must pray for them For if they must do it for all much more for them 1 Tim. 2.1 Sixthly they must shew meeknesse of love three ways 1. By obeying without enquiring murmuring or contending 2. By bearing with their infirmities whether of body or minde yea though aged diseased crabbed 3. By obeying without respect of profit the contrary is base and mercenary Seventhly they must shew thankfulnesse and gratitude by recompencing their parents kindnesse and relieving them in their wants if they fall into want 1 Tim. 5.4 Mr. Byfield on Col. CHAP. XXIX Questions and Cases of Conscience about Christ. Quest. WHat are we to conceive of the Incarnation of Christ Answ. That it is a notable wonder and great beyond all comparison that the Son of God should be made of a woman Gal. 4.4 Even of that woman that was made by himself John 1.3 Col. 1.16 that her womb and the Heavens now should contain him Acts 3.11 whom the Heaven of Heavens cannot contain 1 Kings 8.27 that he who had both father and mother whose pedigree is recorded even up to Adam who in the fulnesse of time was brought forth in Bethlehem and when he had finished his course was cut off at Jerusalem should yet be in truth that which his shadow Melchizedek was only in the conceit of the men of his time without father without mother without pedigree having neither beginning of days nor end of life Heb. 7.3 with Isa. 53.8 and Mich. 5.2 that his Father should be greater then he John 14.28 and yet he his Fathers equal John 5.18 Phil. 2.6 that he is before Abraham was John 8.48 and yet Abrahams birth preceded his near two thousand yeares that he who was Davids son should yet be Davids Lord Mat. 22.42 c. this is a wonder of wonders Quest. How may this knoâ— be untied Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer For by reason of the strictnesse of this personal union whatsoever may be verified of either of those natures the same may be truly spoken of the whole person from whithersoever of the Natures it be denominated For the clearing whereof remember that in him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 i. e. by such a personal and real union as doth inseparately and everlastingly conjoyne that infinite Godhead with his finite manhood in the unity of the self-same individual person Quest. How may we understand this Answ. Remember that he in whom that fulnesse dwells is the person and that fulnesse that so dwelleth in him is the Nature Now there dwelleth in him not only the fulnesse of the Godhead but the fulnesse of the Manhood also so that there are two distinct Natures in him and two so distinct that they do not make one compounded nature but still remain uncompounded and unconfounded together But he in whom the fulnesse of the manhood dwells is not one and he in whom the fulnesse of the Godhead another but he in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently he is but one person Quest. What is further to be considered about this Answ. That the Divine nature did not assume an humane person but the Divine Person did assume an humane nature and that of the three Divine Persons it was neither the first nor the second that did assume this humane nature but it was the middle Person who was to be the middle
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
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present
natures by grace and as Christ was sanctified so also doth he sanctifie us he sanctified himself for this end and of his fulnesse we all receive Joh. 1.16 So 2 Cor. 3.18 and 4.6 For he made himself a sacrifice not onely to remove the guilt of sin but to subdue it to make us holy as well as happy Quest. How came Christ being God to pray to the Father For by this the Arians and Socinians would prove him not to be God For say they why should he pray that could do what he pleased Answ. Christ though God yet as man he did pray to the Father and that for these Reasons 1. Because as man he was not omnipotent and so his humane will was not able to accomplish what he desired in which respect it was that as man he prayed 2. Christ as man was subject to the Law of God and so was bound to give that service and religious worship to God which the Law required and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to So was his baptisme Mat. 3.15 3. Though all things were due to him yet by the ordination of God he could not partake of them but by prayer Ask of me and I will give thee the Heathen for thy inheritance c. Psal. 2.8 Prayer is appointed both to Christ and us as the medium whereby Gods purpose is brought to passe 4. Christ prayed upon the same ground as he gave thanks He praised God as the Father of such mercies as his soule was affected with and so he prayed to God for such things as he had not yet the full accomplishment of 5. Christ prayed for our example that we should imitate him Quest. What then is the difference between Christs prayer and ours Answ. First if we speak absolutely of Christ as a person so he needed not to pray For so being God as well as man he could have done all things the humane nature desired without any humble supplication to the Father but it s otherwise with us Secondly neither did Christ pray for any spiritual gracious mercies which are the chiefest matter of our prayers because such things imply a sinful imperfection in the subject Thirdly neither did Christ use prayer as a meanes to quicken and excite his heart to make it more heavenly and zealous as we doe Fourthly all that he could pray for was in reference to his body and the further glorification of that he having taken our infirmities upon him It s not so with us Quest. Isa. 53.3 It s said that Christ had no form or comlinesse Is this so Answ. First To God he was altogether desirable the only beloved and comely in his sight and without whose grace none is beauteous in Gods eye Psal. 11.7 Secondly He had forme and comeliness to the admiration of the good Angels which made them cry Holy holy holy when they beheld the Majesty of his beauty Thirdly The Divels spied a beauty in him when they acknowledged him to be the Son of the high God Luke 8.28 Fourthly Believers who are the most clear-sighted in the world acknowledge that he is altogether the faire and the chiefest of ten thousand Cant. 5.10 16. and 7.6 Fifthly The eyes of unbelievers will one day be opened to see his beauty either in their conversion when their carnal eye is made spiritual as we see in Pâ—ul Nichodemus c. or in the day of judgement 2 Thes. 1.10 when he shall appear in glory Quest. Whether was Christ in his face and outward feature beautiful as Psal. 45.2 thou art fairer then the children of men Answ. That Text speaks not of his outward beauty but of his inward and spiritual beauty by reason of his wisdom holiness righteousnesse meeknesse c. yet it s very probable that in his body he had much comlinesse For these reasons 1. The Jews never twitted him with any corporal deformity which they would out of malice have done if he had had any deformity 2. He was not subject to any miscarriages in his conception or birth whence weaknesse and deformities ensue 3. He was not subject to diseases which come by sin and often deface the beauty of the body nor to any intemperance in life which spoiles the comlinesse and colour Indeed Christ took some universal infirmities of man as hunger thirst mortality c. but he took no particular infirmities of blindnesse lamenesse c He that was perfect God was made also perfect man Some think and that very probably that the first and second Adam were as comly and well featured in body as ever any in the world being both formed without sin and without man and being more immediately compleated and perfected by God Quest. How and why should God hide his face from his Son seeing he loved him alwayes and when he cryed out that he was forsaken did he cease to be God or to be in God Answ. God did not hide his face from him as he was his Son but as he was our surety in the room of sinners He hid not his face from Christ as man but as a Mediatour Again it was not the Godheads forsaking Christ according to Essence but according to sence It was not a totall absolute and final forsaking but only partial and for a short time Calverts mel Caeli Quest. What are the parts of Christs Office Answ. That he is a Prophet a Priest and a King Christ revealed and revealeth to the Elect the whole counsel of God as a Prophet He procured and procureth for them all the good therein revealed as a Priest what he revealed as a Prophet and procured as a Priest but as yet is unaplyed he applyed and applyeth as a King Quest. Why are the parts of his Office mentioned in this order Answ. First in respect of man whose ignorance is healed by him as a Prophet his alienation as a Priest his impotencie to subjection as a King Secondly In respect of the manner of the actuall dispensation of salvation made known by him as a Prophet procured by him as a Priest applyed by him as a King Thirdly In respect of the manner of the execution of his Office He taught as a Prophet He suffered as a Priest He entered into Heaven as a King Quest. How is Christ a Mediatour Answ. He is a Mediatour of our Salvation but not of our Election Quest. Doth it not imply inferiority to be a Mediatour Answ. Christ in respect of the Divine Nature is equal with God Phil. 2.6 but in respect of his Office and the humane nature both which the word Christ precisely taken holdeth out to us he is inferiour to the Father Joh. 14.28 Object Christ being both God and Mediatour which is an Office implying inferiority it follows from hence that Christ is inferiour to himself Answ. Christ as Mediatour is inferiour to himself as God inequality in respect of Office consisteth with equality in respect of Nature and Persons Object Christ being both
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their
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
Law which was lent in love By the Law of the Jews if the debtor deferred to pay his debt he was to be sould and his wife and children c. as appeares 2 Kings 4.1 Hence Prov. 3.28 Thirdly when borrowing things that are spent in the use as Bread Bear Wine Flesh c. he restores not as much and every way as good as that which was lent him or things not spent in the use as Horse Oxe Garments c. when he restores them not as good as they were lent but either lesse or worse then was lent and that wittingly and willingly Of this sort are such Tradsmen as break that they may escape by paying half or a quarter of their debt Hence that Law Exod. 22.14 and 2 King 4.7 Quest. Vpon what ground is the borrower to restore the thing borrowed as good as it came to his hands Or if it be hurt or spoiled through his negligence or want of care or good usage he is bound to make satisfaction for the damage Answ. Upon this ground of Equity Because the borrower onely receives benefit by the thing lent so long as he hath the use of it therefore he is bound to make it good if any hurt come to it through his want of care and good usage Quest. What if the borrower of money or other things by the immediate hand of God and not by any negligence or default of his own is disenabled to restore it what must he do in such a case Answ. He is then to humble himself to the lender requesting his favour and to purpose restitution and to promise payment whensoever God shall enable him and if God doth make him able to performe it Prov. 6.3 Matth. 18.26 Quest. What if the lender be dead and none left to require the thing lent what must the borrower then do Answ. He is to restote it to the childe of the lender if he have any or if none then to his next of kinne or for want of such or if none can be found then he must restore it to the Church or to the poor Numb 5.7 8. Dan. 4.24 Luke 19.8 Quest. How else may the borrower sin in borrowing Answ. When he borrows any thing of his neighbour especially money for ill ends and purposes as to maintain his pride riot and excesse Or when he borrows that by the thing borrowed he may hurt another in his person or outward estate Or when one having a sufficient stock of his own to manage his trade and live comfortably yet he borrows to enable him to engrosse and monopolize all or most of a commodity into his own hands to the great hurt and prejudice of others This is an evil eye Prov. 28.22 So Isa. 5.8 Hab. 2.6 9 10. Quest. How may the lender sin by lending Answ. First when he lends to such persons as he knows borrow for ill ends and purposes as to maintain pride luxury c. or to wrong hurt vex trouble others whereas lending being an act of charity properly should be done to the poore Psal. 112.5 Exod. 22.15 Secondly when he lends upon usury to his poor brother forbidden Exod. 22.25 Thirdly when the lender requires the thing lent too greedily as either before the time appointed for the returning of it having no extraordinary need or at an unseasonable time as on a Sabbath day c. Deut. 24.10 11. Fourthly when he requires the thing lent with rigour and extream hard usage of the borrower disenabled by God for the present to repay him and that by casting him into prison c. Exod. 22.26 27. Isa. 58.6 Mat. 18.29 30. Quest. What if the borrower dissembled when he borrowed pretending that he was able to pay when he knew he was not or being able refuses to pay as many bankrupts do may not rigour be used to such Answ. Yea the lender may lawfully cast such an one into prison and so make him bear the burden of his pride dissimulation and injustice Prov. 20.16 and 22.27 No pity is to be shewed to rash and foolish Sureties nor to dissembling borrowers See Elton on the Commandments Quest. whether is it lawful to put money out to usury Answ. Before this can be answered we must consider 1. Who it is that borrows whether a poor brother that is constrained to it by need or a rich tradesman that takes it up to enlarge his trade or a rich man that lays it out upon superfluous occasions Now you may not receive profit from him that borrows out of necessity To the poorest of all you must give and not lend To the next rank of poor you must lend freely but if a man will borrow that money which you could improve your self for enriching of him or that will wantonly lay it out for his meere pleasure the case is very different For God hath not commanded me to love any man more then my self neither is there any reason that I should deny my own advantage to maintaine another mans excesse 2. Upon what termes do you lend whether upon an absolute contract for a set profit whatever becomes of the principal or upon a friendly trust to a voluntary satisfaction according to the good improvement of the summe lent The former is not safe for where there hath been an honest endeavour to make an advantage which yet hath been disappointed by an unavoidable casualty or force there to require interest cannot be without oppression But the latter is undoubtedly lawful and such as are conscionable will think themselves as strongly bound to it by the Law of gratitude as by any bond whatsoever 3. If you make an absolute contract Is it upon a certainty or upon an adventure For if you are willing to hazard the principal there can be no reason why you may not take part of the advantage 4. Where the trade is ordinarily certain there are yet further considerations to be had For the clearing whereof these grounds may be laid down 1. That the value of monies or other commodities is arbitrable according to the Sovereign authority and use of several Kingdoms and Countreys 2. That whatsoever commodity may be sold is capable of profit in the loane of it therefore a horse or an oxe c. seeing it may be sold it may be let out for profit 3. That money it self is not only the price of all commodities in all civil Nations but in some cases is a traffickable commodity the price whereof rises and falls in several countreys upon divers occasions and yeelds either profit or losse in the exchange of it There can be no doubt therefore but that mony thus considered being as it were turned into Merchandise may be bought and sould and thereby improved to a just profit Quest. But whether may money meerly considered as the price of all other commodities be let forth to profit Answ. All usury which is an absolute contract for meere loane of money is unlawful both by Law natural and positive both divine and
humane and that for these reasons 1. Because nature teaches us that mony is not capable of supersaetation or encrease 2. That no man ought to set a price on that which is not his own 3. That the use of the stock once received is not the lenders but the borrowers for the power of disposing of it is for the time transferred by contract into the borrowers hands If the lender then by vertue of such a contract takes interest he doth but in a legal way rob the borrower That the Scripture forbids this practice appears Exod. 22.25 Lev. 25.36 37. Deut. 23.19 20. Neh 5.7 Psal. 15.5 Prov. 28.8 Ezek. 18.8 Many Heathen Nations have also condemned such contracts It hath been condemned by the Council of Vienna and other Ecclesiastical Laws Yet though it be unlawful to covenant for a certain profit for the meer loane of money there are other circumstances about it which allows the lender lawful liberty to take use for his money especially in these two cases 1. If he sustains losse and misses of gain by want of his money lent for why should I hurt my self to pleasure another and enrich another by mine own losse 2. If I shall incur a real losse or forfeiture by the delayed payment of the sum lent I may justly look for satisfaction from the borrower yea if there be an apparent danger of losse to me at the time of the contract nothing hinders but that I may secure such a sum as may be sufficient for my indemnity And if I see an opportunity of an apparent profit that I could make by disbursing such a sum of money and another that hath a more gainful bargain in chase shall desire to borrow my money for his greater advantage there is no reason why I should have greater respect to his profit then mine own and therefore upon contract I may secure to my self such a moderate sum as may be somewhat answerable to the gaine which I willingly forgo for his greater profit In brief to guid us in borrowing and lending our only rule is charity For in all humane and civil acts of commerce it s a sure rule that whatsoever is not a violation of charitie is lawful And what is not agreeable to charity is sinful And as charity must be our rule so our selves must be the rule of our charity Look what you could wish to be done to you by others do you the same to them and so you cannot be guilty of the breach of charity that will tell you that if you can finde out a way whether by loane or sale to advance your stock that is free from oppression and beneficial to others as well as to your selves you need not fear to walk in it with all honest security B. Halls Cas. of Conscience CHAP. XXI Questions and Cases of Conscience about Brethren and brotherly love amongst Christians Quest. ARe all Gods children brethren Answ. Yes as is proved Col. 1.2 1 Tim. 6.2 Mat. 23.8 Quest. Why are they brethren Answ. First because they are borne of the same womb 1 Pet. 1.23 Secondly they are adopted of the same Father Eph. 4.5 Thirdly they are brought up in the same family Eph. 3.17 Fourthly they are estated in the same inheritance Rom. 8.17 Fifthly they are written amongst the living in the same City Isa. 4.3 Sixthly they execute the same Office of Prophets and Priests to God Rev. 1.7 Quest. What comfort may the consideration hereof afford them Answ. That though they are despised in the world yet they are a people of a great kindred the meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints Quest. What duties may the consideration hereof teach them Answ. First to live familiarly together to visit them and not to be strangers one to another Acts 15.36 Secondly to do all things faithfully each to other 3 John 5. Thirdly to defend each other by words and deeds Let not a brother be wronged if thou canst help it Fourthly to supply their wants with brotherly affection James 1.15 1 Joh. 3.17 Fifthly to love them without dissimulation Rom. 12.9 10. and 13.8 Col. 3. 14. Eph. 4.16 1 Joh. 3.11 and 4.21 Quest. What evils must they avoid upon this consideration Answ. First they must take heed of contention Gen. 13.8 and that 1. By publick suits at Law 1 Cor. 6.1 c. 2. By private quarrels or discords Object But they do me wrong Answ. 1. Admonish them of it Lev. 19.17 Mat. 18.18 2. Be not rashly angry with them Mat. 5.22 3. If they repent forgive them to seventy seven times Mat. 18.21 and be quickly reconciled Mat. 5.23 24. Secondly speak not evil one of another Rom. 14.10 Jam. 5.9 and 4.11 It 's the Devils property to accuse the brethren Rev. 12.10 Thirdly be not ashamed of them for Christ is not ashamed to own them as brethren Heb. 2.10 Fourthly have them not in respect of persons for the poor are brethren as well as the rich Jam. 2.1 c. though they be in tribulation yet are they companions in the Kingdom of God with us Rev. 1.9 Fifthly all superiours must take heed of tyranny For they rule over their brethren Quest. How shall I know who are Gods children and so my Brethren Answ. First by their innocency they bear their fathers image Secondly by their love to Gods House and his Word Thirdly by their language 1 Joh. 4.5 Fourthly by the opposition of the world to them Quest. What good shall I get by them Answ. First by associating thy self with them thou mayest escape many judgements Sodom had been spared for ten righteous persons and get much good Potiphars House is blessed for Josephs sake and Labans for Jacobs Secondly thou mayest learn their ways Thirdly thou mayest be better acquainted with the Father by living amongst his children Quest. Why should we be so careful to love the brethren Answ. First because it much commends us to God Secondly it shews that we are translated from death to life 1 Joh. 3.14 Thirdly that we are of the truth 1 Joh. 3.19 Fourthly that we are born of God 1 Joh. 4.7 Fifthly that God dwells in us 1 Joh. 4.11 Sixthly that all we do for them shall be fully rewarded Mat. 11.41 Seventhly it will give us boldnesse at the day of judgement 1 Joh. 4.17 Quest. How may I know whether my love to them be unfeigned Answ. First if thou beest as willing to do them good as to proffer it 1 John 3.18 Secondly if thou seek'st not thy own things but canst love them against profit credit c. Phil. 2.3 Thirdly if thou lovest all as well as some the meanest as well as the greatest Eph. 1.15 Fourthly if thou canst go to God for them in secret Fifthly if thou canst love them constantly Sixthly if thou canst reprove as well as flatter and praise them Seventhly if thou canst propose them as patterns for thy imitation Eighthly if thy