with marrow and fatnesse For the two great ends of this Sacrament to a Christian are 1. Growth in grace 2. Sense of grace Christians come hither ad corroborandum Titulum to confirm their Title and yet we must not think that every true Christian that comes to the Sacrament must needs have assurance For 1. Believers themselves may receive unworthily as the Corinthians came together for the worse and not for the better and therefore were chastened of the Lord c. 1 Cor. 11.32 2. Many that have much joy and sweetnesse from the Sacrament yet may not have it in so high a measure as to amount to Assurance All that truly partake of these heavenly dainties do not go away equally satisfied Some have but a taste to cherish them others have a full draught which doth mightily cheer them Thirdly times of employment are sealing times when God intends us for some great and eminent service he first sheds some of his love into their hearts which constrains them to obedience and encourageth them in it Moses would not stir without assurance of Gods presence So God calls Joshua to an honourable emploiment and prepares him for so great a work with a promise of himself and his love Fear not be of good courage I am with thee I will never faile thâ—e nor forsake thee So when God called Abraham to that great work of sacrificing his son he first warmes his heart with his love and seales up the Covenant of grace to him and tells him I am God alsufficient I am thy Buckler and thy exceeding great reward And thus he dealt with the Prophets and Apostles when he sent them upon great and dangerous messages he assures them that his directing and protecting mercy shall accompany them and this made them so undaunted Fourthly praying times are sealing times the same Spirit that endites the prayer seales it up When Hannah had prayed 1 Sam. 1.18 the text saith that her countenance was no more sad As its priviledge of Assurance that then we may with confidence cry Abba Father so also it s a great means to get assurance Besides we may pray for assurance and be importunate for one smile of his face and his bowels will not let him deny us Hence such as are most frequent and powerful in Prayer are most blest with assurance Fifthly times of outward exigencies are sâ—aling times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed daily when all provision failed the Israelites then Mannah was rained down so is this hidden Mannah provided for sad and cloudy times except in the case of total desertion when the soul hath not the least glimpse shining upon it But in outward and temporal distresses God uses to reveal himself more immediately unto them and though the creature frown yet he smiles upon them Believers are Gods friends and it is not the part of a friend to forsake them in the saddest times When Saint John was banished into the Isle of Paâ—mos God shews him that glorious Revelation Paul and Silas when in prison are full of joy and so with Hezekiah Sixthly times of victory and conquest over lusts and tentations are sealing times God after such victories will give his people a triumph Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna Thus when Paul was conquering that great tentation 2 Cor. 12.9 God then strengthens him with this My grace is sufficient for thee So it was with that noble Marquess of Vico He never had such joy at Naples as he had at Geneva when he had conquered all tentations and had trampled upon all relations for a Saviour So the Mourners in Ezekiel that would not yield to the abominations of the times must have a seale set on them So that Virgin-company in the Revelations Ezek. 9.4 Rev. 7.3 Quest. What use must Christians make of Assurance when God gives it in to them Answ. First Times of assurance should be times of humility and dependance upon God when Moses had been so long conversing with God on the Mount presently at the foot of the Mount he meets with matter of humiliation the people having made them a golden Calfe When Paul had been in the third Heavens then comes a Messenger of Satan to buffet him lest he should be exalted aâ—ove measure Pride as it twines about the sweetest graces so it devoures the sweetest comforts Yet there is nothing that tends more to self-abasement then the beholding Gods face and the seeing of his glory this will make the soul abhor it self in dust and ashes None here ever saw more of Gods face then Moses and Paul and there were none that ever had lower apprehensions of themselves Secondly Times of assurance should be times of trampling upon the creature and scorning of things below we should not take care for corne and wine and oile when God lifts up the light of his countenance upon us when we are in our Fathers house and the fatted Calfe is slain we should not still feed upon husks when we are clothed with the Sun we should trample the Moon under our feet and let others scramble for the world who have nothing else to live on Thirdly Times of assurance should be times of more watchfulnesse and accurate walking with God To sin against revealed love is a killing aggravation To sin against light is too much but to sin against love is a great deal more This aggravated Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel that had appâ—ared to him twice To provoke God in a wildernesse is not so much as to provoke him in a Paradise Take heed therefore of turning the grace of God into wantonnesse but if God give thee a sense of his love walk moâ—e stedfastly and accurately before him Fourthly Times of assurance should be times of inviting and encouraging others in the wayes of grace as David did Psal. 34.8 O taste and see how gracious God is Men look upon Religion as a rigid and austere thing that comes to rob them of their joy but thou canst tell them of the sweetnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse Thou canst shew them the goodly fruits of Canaan that were cut down at the brook Eshâ—l Thou canst assure them that there is no such joy to be found in the wayes of sin that spiritual joy is the most clarified joy that its solid joy and lasting joy All the creatures make but a blaze but the least spark of this is immortal Fifthly Times of assurance should be times of storing up comforts against times of scarcity Now treasure up beams heap up light store up hidden Manna though kept it will not breed wormes storing up of former evidences is a good provision against a cloudy day Sixthly Times of assurance should be times of breathing after full possession The espoused soul should long after
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
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
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
the Nuptials for the full consummation of its joy Say Is there such sweetnesse in one cluster of Canaan what shall there be in the full Vintage Is there such glory in one beam of Gods face what shall there be in an eternal Sunshine Quest. Who are the great enemies to this doctrine of Assurance Answ. Principally the Papists and Arminians Quest. Upon what account do they so oppose it Answ. First the Papists lay too much stresse upon good works Now assurance is too goodlie a structure to be built upon such a foundation they part stakes between grace and merit and so leave the soul in a tottering condition For they that would build their hopes upon their own good meanings and their own good wishes and good resolutions and good works when they have done all they have built but the house of the Spider But if men would but look to the ebbings and flowings of their own spirits to the waxings and wainings of their own performances surely they would acknowledge that they cannot fetch a Plerophory out of these Assurance cannot be founded on a bubble It must be built upon the free love of God in Christ upon his royal word and oath upon the witnesse of the Holy Ghost and seale of God himself or it can never be had Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ. Secondly they take away the clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object they would have the soul dwell in generals they resolve all the sweetnesse of the Gospel either into this universal Whosoever believes shall be saved or into this conditional If thou believest thou shalt be saved Now this is so farre from Assurance that the devils themselves do thus beleeve and yet tremble They will not allow the soul to break the shell of a Promise so as to come to the kernel They allow not faith to say My Lord and my God Thirdly they deny Perseverance and therefore must needs deny Assurance Yet the Arminians would reconcile Assurance and non-Perseverance They allow a man a little brief Assurance for a moment a brâ—ve fulgur a little shining of joy that only shews it self that it may vanish their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure of it but thou canst not be sure that the next moment thou shalt be in the state of grace and thus they think the grace of God to be as mutable and inconstant as themselves are whereas all Gods children are preserved by the Power of God through faith unto salvation and many of them can say with Paul Rom. 8. ult I am perswaded that neither life nor death nor Angels c. Fourthly they never had any assurance themselves and so deny it unto others Thus the fool saith in his heart there is no God because he never had communion with him A blinde man saith there is no Sun because he hath not eyes to see it A deaf man believes not that there is such sweetnesse in Musick Upon this account Mr. Baxter denies assurance because he never met with any nor can hear by others of any that have it except some melancholy women that pretend to it and that for a moment only But if he reade the life of Mr. Ignatius Jordan of Excester and of Mr. John Bruen of Bruen Stapleford he shall finde that they not only had assurance but maintained it for many yeares without interruption the like he may finde of many others in my first Part of Lives and in my Mirrour or Looking-glasse Ob. But Solomon saith Eccl. 7.1 No man knows love or hatred therefore no man can be assured of his salvation Answ. They leave out the latter words by all that is before him which shew Solomons meaning to be this that no man can know whether God loves him or hates him by any outward thing as by prosperity or adversity by health or sicknesse c. wherein all things fall alike to all good and bad Ob. But he saith again Prov. 28.14 Blessed is the man that feareth always and if we must alwayes feare then we cannot be assured of our salvation Answ. First we must distinguish of feare It is either filial or servile the former is here meant and so a childe may feare his fathers anger though he feare not to be cast off by him This child-like feare abolisheth not confidence but confirmes it Secondly though we must feare our selves and our own weaknesse to provoke us unto watchfulnesse yet withal we may feare to offend God for his goodnesse which strengthens our confidence Ob. But Saint Paul saith Rom. 11.39 Who knowes the minde of the Lord or who was his Counsellour therefore we cannot know that we shall be saved Answ. First his meaning is that we cannot know the minde of God à priori before he hath revealed it but then we may Thus we know our election by our vocation 2 Pet. 1.10 Secondly Or thus we know not the reasons of many of Gods actions and dispensations neither are they curiously to be searched into as David professeth for himself Psal. 131.1 But aÌ„ posteriori we may as the cause may be proved by the effect the Sun by its beams the fire by heat c. Ob. But Psal. 19.13 David prayes that presumptuous sins might not prevail over him therefore he feared they might and so had no assurance Answ. First David was not in doubt because he prayed so but rather certain of the contrary because of this prayer of faith as 1 John 5.14 15. This is the confidence that we have in him that if we ask any thing according to his VVill he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him Secondly Prayer is a meanes of certainty no signe of uncertainty we pray for pardon of sin and yet believe it Ob. But Saint Paul saith 1 Cor. 4.4 I know nothing by my selfe yet am I not hereby justified but he that judges me is the Lord therefore he had not assurance Answ. First Paul was not justified by any good thing in himself had he therefore no assurance Can a man say I know that I live not by stones therefore I cannot know that I live this is a non sequitur Secondly though he was not justified by his own righteousnesse yet he was assured of Gods grace and of his Justification by faith as appears Rom. 8.38 Gal. 2.16 20. Phil. 3.8 9. Ob. How can a childe of God be assured of his salvation being conscious to himself of so many and great sins Answ. First all sins are remitted to those who are in Christ and therefore there is no condemnation to them Rom. 8.1 Secondly only reigning sinnes hinder assurance not the remaining of sinne Thirdly God hath
before they may be baptized Mat. 28.19 Answ. This is not the first Institution of Baptisme but the enlargement of their Commission before they were sent only to the lost sheep of the house of Israel But now to all Nations who were to be converted to Christ but before were out of the Covenant of grace and therefore their children had no right to Baptisme But when once themselves were instructed and baptized then their children were capable of it by vertue of the Covenant Ob. But it s said He that believes and is baptized shall be saved therefore Faith must precede Baptisme Answ. First if this Argument hath any strength against the Baptism of Infants it hath much more against the salvation of Infants and however they can evade the one we shall much more strongly evade the other Secondly it s no where said unbelievers or rather non-believers may not be baptized It s said indeed He that believes and is baptized shall be saved But it s no where said He that believes not may not be baptized Christ excludes Infants neither from Baptisme nor from Salvation for want of faith but positive unbelievers such as refuse the Gospel he excludes from both Ob. But supposing them to be capable of the inward grace of Baptisme yet this is no warrant for our Baptizing of all Infants because we know not upon whom God doth this work Answ. Our knowledge that God hath effectually wrought the thing signified is not the condition upon which we are to apply the signe God no where requires that we should know that men are converted before we baptize them The Apostles themselves knew it not as we see in Simon Magus Alexander Hymenaeus Ananias and Saphira but he requires that we should know that they have in them that condition which must warrant us to administer the signe Fallible conjecture must not be our rule in administring the Sacraments either to Infants or grown men but a known rule of the Word the Apostles baptized grown men not because they judged them inwardly sanctified but because they made a profession of faith and holinesse and such Christ would have to be received into the communion of the Church though it may be they were never received into communion with himself And in this the rule to direct our knowledge which is but the judgement of charity is as plain for Infants as for grown men Object But all that enter into Covenant and receive the seale of it must stipulate for their parts as well as God doth for his which Infants cannot do Answ. First the Infants of the Jews were as much tied to this as the Infants of Christians are Every one that was circumcised was bound to keep the Law Gal. 5.5 Secondly God seales to them presently their names are put into the Deed and when they are grown up they in their own persons stand obliged to the performance of it In the mean time Jesus Christ who is the Mediatour of the Covenant and the Surety of all Covenanters is pleased to be their Surety We know that persons standing obliged in the same bond may seal at several times and yet be in force afterwards together So here God of his infinite mercy is pleased to seal to Infants whilest they are such and accepts of such a seal on their parts as they are then able to give expecting a further ratification on their part when they come to riper yeares in the mean time affording them the favour and priviledge of being in Covenant with him of being reckoned to be of his Kingdom and not of the Devils If they refuse to stand to this Covenant when they are grown men there is no hurt done on Gods part they must take their lot for the time to come Object But if the sealing be but conditional on Gods part that they own and ratifie it when they come to ripe age were it not better to deferre it till then to see whether they will then make it their voluntary act yea or no Answ. First This objection lay as strongly against Gods wisdome in requiring the Jews Infants to be circumcised and therefore argues no great wisdome and modesty in those who thus reason with God against his administrations Secondly God hath other ends and uses of applying the seal of the Covenant to them who are in Covenant with him then their present gaine It 's an homage worship and honour to himself and it behooves us even in that respect to fulfill all righteousnesse when Christ was baptized and circumcised he was as unfit for the Ordinance through his perfection as children are through their imperfection being as much above them as children are below them Thirdly yet the fruit and benefit of it at the present is very much both to Parents and Infants 1. To the parents whilest God doth hereby honour them to have their children counted to his Church to his Kingdome and family and so under his wing and grace whilest all other Infants in the world have their visible standing in the Kingdome of Satan and so whilest others have no hope of their childrens spiritual welfare till they are called out of that condition these need not doubt of their childrens welfare if they die in their infancy or if they live till they shew signes to the contrary God having reckoned them to his people and given them all the means of salvation which theiâ— infant age is capable of 2. To the children when as besides what inward secret work God is pleased to work in them they being members of the Church of Christ have their share in the communion of Saints are remembred at the throne of grace every day by all that pray for the welfare of the Church and particularly in those prayers which are made for a blessing on his Ordinances and lastly it 's no small priviledge to have that seal bestowed upon them in their infancy which they may afterwards plead when they come to fulfil the condition Object But if their being capable of a spiritual part entitles them to the outward signe why are they not admitted to the Lords Supper which is a seal of the Covenant of Grace as well as this For say they the Jews Infants did eat the Passeover then if our Infants have as large priviledges as theirs had then they must partake of the Lords Supper Answ. We are sure that Infants are capable of the grace of Baptisme but we are not sure that they are capable of the grace signed and sealed in the Lords Supper For though both are seals of the Covenant of grace yet it 's with some difference Baptisme properly seals our entrance into it the Lords Supper properly our growth nourishment and augmentation in it Baptisme for our birth the Lords Supper for our food Now Infants may be born again whilest they are Infants have their original sin pardoned be united to Christ have his image stampt upon them but concerning the exercises of these graces and the augmentation
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
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
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
God from whence spings all true obedience and thrusts us headlong into noisome tentations and all manner of sins which promise to us the satisfying of our earthly desires Hence 2 Tim. 2.4 we must not intangle our selves in the affairs of this life c. If we will have Heaven for our home we must have our conversation there whilst our commoration is in the world Phil. 3.20 So Col. 3.1 2. we must therefore flie covetousness 1 Tim 6.9 10. It s the root of all evill c. So alâ—o we must avoid voluptuousness surfeiting and drunkenness chambering and wantonness sloth and idleness for the more we pamper the body the more we pine the soul as we see in Noah Lot David c. Hence Gregory saith Sicut carne quâ—escente spiritus deficit ita ea laborante convalescit as the flesh enjoying rest the Spirit fainteth so the flesh being sick the Spirit enjoyes health Quest. Is it enough to restrain the flesh from things unlawfull Answ. No but we must also moderate it in the use of such things as are lawfull yea there must not only be a sober and moderate use of meats and drinks and carnall delights but sometimes also a totall abstinence from them for the betteâ— taming of the flesh Solus in illicitis non cadit qui se aliquando a licitis caute resting it saith Gregory He only falls not in things unlawfull who sometimes warily restrains himself from those which are lawful And St. Austin tells us Qui a nullis refrenat licitis vicinus est illicitis He that refrains from no lawfull delights is in the next neighbourhood to those which are unlawfull Quest. Is there not also another extreme to be avoided Answ. Yea we must not destroy the bodie whilst we endeavour to tame the flesh nor hurt or kill our friend whilst we make war against our enemie as when by watchings fastings c. we so weaken our bodies that thereby we make them unfit for anie good duties Hence Gregory Saepe dum in illo hostem inâ—equimur etiam civem quem diligimus trucidamus Oft times whilst in these thing we pursue an haâ—ed enemy we doe unawares kill a beloved friend Quest. What other Rule are wee to observe for the subdoing of the Flesh Answ. We must spoil this our Enemie of its Armour and Weapons wherewith it fights against us as the Philistines did the Israâ—lites Quest. What are these weapons Answ. Those fiery Lusts and darts of tentations wherewith the flesh encounters us and draws us to commit sin either in thought word or actions of which we are to deprive the flesh by taking away the matter whereof they are made and all occasions and means of them Or if we cannot doe this we are to endeavour to wring these Weapons out of our Enemies hands and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto As when it encounters us with wicked thoughts take occasion thereby to fixe upon heavenlie meditations when it provokes to corrupt speeches take occasion to utter some wholesome speech when it tempts to evil actions be more forward to all religious duties and more zealous of good works Or if we cannot wring these weapons out of the fleshes hands we must look the better to get on the whole Christian Armour especially the shield of Faith and sword of the Spirit that by the one we may beaâ— off these fierie darts and by the other we may beat back our enemies and have an eye on which side thine enemie strikes at thee whether on the right side with tentations of prosperitie or on the left with tentations of adversitie whether it assaults thy head with errors and heresies or thy heart with unlawful lusts Thine eyes with wanton objects or thine ears with corrupt speeches and against all these oppose the shield of Faith for thy securitie 1 Pet. 5.8 9. Quest. What other meanes must we use to secure us against this Enemie Answ. First We must keep a narrow watch over our selves and over our enemie not only to prevent all occasions whereby it may circumvent us but also we must take the best opportunities for the killing and crucifying of all our fleshlie lusts and this is necessarie because in this life we cannot get a full conquest over it but often when we have gotten the better put it to flight wounded and weakened yet it is still plotting and practising new treasons For the atchieving whereof it hath great advantages being an enemie in our bosome and no sooner do out Forraign enemies the Divel and the world assault us but this lurking Traitor is presently ready to open the doors and let them into our hearts yea and to joyn with them to work our overthrow how carefull therefore should we be to shake off carnall securitie In this world there is no place of safety Secondly We must keep this watch as at all times so in all things For one postern unguarded is able to let in an Armie of enemies Hence 2 Tim 4.5 watch thou in all things and this watch must be kept not only in things in their own nature evill but even in indifferent things that we abuse not our Christian libertie to sin yea in those actions which are in their own nature good that we may do them in a good manner and for a right end So Christ exhorts in hearing Luke 8.18 So in prayer we must watch against roving thoughts and in giving alms against hypocrisie Matth. 6.4 Thirdly We must keep this watch over all the parts and faculties of out bodies and souls especially over our sences which being the gates of our souls let in and keep out both friends and enemies Thus wee must watch over our eyes that they wander not after wanton and wicked objects as Job 31.1 and because our own providence is not sufficient to secure us we must pray with David Psal. 119.37 Turne away mine eyes from beholding vanity We must also watch over our ears and take heed of what we hear and how we hear for evill words will corrupt good manners 1 Cor. 15.33 So over our tongues our taste our appetite as Solomon adviseth Prov. 23.2 Put a knife to thy throat Otherwise we shall be like a City whose walls are broken down and therefore becoms an easie prey to an enemy Prov. 25.28 Fourthly Especially we must keep a strict watch over our tongues which the flesh abuseth as a notable instrument of all evill which as a razor or sharp sword wounds not only our neighbours but our own souls and consciences This David promiseth Psal. 39.1 and this wee must doe the rather 1. Because God requires it Psal. 34.13 Keepe thy tongue from evill c. 2. Because of that power and potency which is in the tongue to draw us to good or evill life or death as Prov. 18.21 and 13.3 and 21.23 3. The naturall maliciousness in this little member
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves Secondly the precious esteem and account that God hath of them they are his treasure his Jewels Mal. 3.17 A peculiar people and his heart is upon them Thirdly it implies a more peculiar care of them then of all the world besides for they are said to be given to Christ out of the world that he may keep them Indeed God is a preserver of all Job 7.20 Psal. 36.6 but he hath a gracious presence with his children which is not from his infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs power which is omnipotent John 10.29.30 Their life is hid with Christ in God Collos. 3.2 and they have a Crown laid up in Heaven 2. His fidelity and immutability He is the Amen the Alpha and Omega the same yesterday to day and for ever Heb. 13.8 3. His love and compassion which quickens both power and fidelity and sets all on work when we were enemies he died for us Rom. 5.10 How much more being reconciled will he care for us which is far lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe Fifthly it implies a strong tie and obligation upon Christ to keep them For they are given him as sheep to the Shepherd And he by one oblation hath at once for ever perfected the godly Heb. 10.14 Quest. What doth the phrase imply where Christ is said to be sent into the world Joh. 17.18 Ans. First That though the three Persons in the Trinity are equal in nature and dignity yet the Scripture represents to us an order in their operations to us ward especially in the work of our redemption so the Father is said to send Joh. 17.2 Gal. 4.4.1 Joh. 4.9 The Son is said to be sent to be the person that shall procure our redemption the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us Joh. 14.16 and 16.7 Secondly This sending of Christ doth not relate to him as the second person for so he is not sent but begotten but as he is Mediatour as God and man and denotes his Incarnation with the discharge of all those duties which thereby he undertook Thirdly It signifies the authoritative mission and calling him to that work Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore he often calls it the command he had from the Father implying that if he did not accomplish all for which he was sent he should be guilty of unfaithfulness and disobedience Seventhly Yet we are not to think that this is done against Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes which is the sending most spoken of in Scripture 2. There is a sending as a Prophet to teach and guide his Church So Joh. 17.18 and he doth not teach only externally but internally by giving a seeing eye and understanding heart Quest. What necessity was there of Christ to be thus sent Answ. First Had not the Father thus sent Christ into the world there had been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that it was his only begotten Son that he sent the greatest gift that he could give Thirdly Christ mission is the original and root of all the Churches mission that is As the Father hath sent me so I send you Joh. 20.21 For Christ being sent is thereby made the head of his Church as Church power is seated in him as the original and therefore all the missions of Church Officers now is reduced to this as the Fountain of all therefore they are called the Ministers of Christ the Ambassadors of Christ they administer all in his name and every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every Priest was to expiate sin by sacrifices now because God would have burnt offerrings no longer neither could the blood of Rams c. purge away sin therefore Christ came to make an attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences Thirdly This Priestly Office of Christ is not only in the oblation of his body but also in his prayers for us For so did the Priests under the Law and Christs prayers for us are of two sorts 1. Whilst he was on earth he prayed for us Joh. 17. 2. Now he is in heaven he
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