1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
as live idlely do not walk diligently in their callings Joh. 5.17 My Father worketh hitherto and I work The Lord never ceaseth from his work of Providence 3. Reproof to all such as are discontented with their outward condition and estates and so calling Gods wise Providence in question contrary to the Apostle Phil. 4.11 I have learned in whatsoever state I am therewith to be content And David Psal 39.9 I was dumb I opened not my mouth because thou didest it 4. To reprove all such as neglect the lawful means Civil or Holy the Lord in his ordinary course working by means or if the means fail they distrust the Lord as though he that tyed us to means were himself tyed to means and could not work by little means against means above means 5. To reprove all such as lay their sins on God because nothing comes to pass but by his Providence but hearken to the Apostle James 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted of evil neither tempteth he any man There is no sin in God neither doth he put sin into any mans heart It is true indeed the Lord could prevent sin and would if he could not gain himself glory out of it thou canst not do this or that wicked action without Gods Providence but thy sin as it is sin is of thy self and Satan thou sinning willingly and chearfully not endeavouring to serve Gods Providence but thy own vile affections 6. To reprove the evil speech of some as they that say this or that came to pass by meer chance as though any thing came to pass without a cause or without Gods Providence and so such as say this or that we will do not putting in Saint James's condition Jam. 4.15 If the Lord will not remembring that they and their actions are in Gods disposing and not in their own Vse 2. For the great comfort and consolation of all the godly It is true they have many enemies but the Lord hath them all in a string as he saith to Sennacherib King of Assyria 2 Kin. 19.27 28. I know thy abode and thy going out and thy coming in and thy rage against me because thy rage against me and thy tumult is come up into my ears therefore I will put my hook into thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest Nay the Devils themselves the Lord hath them in Chains they cannot go a link beyond his permission as is evident in the History of Job even as he saith unto the Sea Job 38.11 Hitherto shalt thou come but no further and here shall thy proud waves be stayed And so in regard of any affliction no affliction can befal the godly but by the Providence of God and no affliction shall befal them but the Providence of God will turn it to their good insomuch as every true Believer may say with David Psal 16.8 The Lord is at my right hand I shall not be moved not moved to my hurt and as he saith Psal 23.1 The Lord is my shepherd I shall not want and verse 4. Though I walk through the valley of the shadow of death I will fear no evil for thou art with me And wondrous comfortable is that sentence 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him And not a little may the godly man succour his faith by his former experience of Gods Providence Psal 56.13 Thou hast delivered my soul from death wilt not thou deliver my feet from falling that I may walk before God in the light of the living And 1 Sam. 17.37 David said The Lord that delivered me out of the paw of the Lion and out of the paw of the Bear he will deliver me out of the hand of this Philistine And so Psal 46.1.2 God is our refuge and strength a very present help in trouble Therefore will we not fear though the Earth be removed and though the Mountains be carryed into the midst of the Sea Vse 3. To exhort every one to serve Gods Providence in the use of all good means Civil and Holy because so the Lord works ordinarily To neglect ordinary means is to tempt God and great presumption as our Saviour replies to Satan when he would have had him cast himself down from the Pinacle of the Temple Matth. 4.7 It is written thou shalt not tempt the Lord thy God And yet we must take heed of trusting in the means for that is Idolatry the truth of it is it is Gods blessing that doth mainly effect a thing as Psal 127.1 Except the Lord build the house they labour in vain that build it Except the Lord keep the City the Watchman waketh but in vain And therefore when the means fail us at any time our faith must not It was an evil saying of the Israelites Psal 78.19 Can God furnish a table in the Wilderness and therefore the Spirit of God saith of them putting forth such a question that they spake against God But it was a good saying of Abraham Gen. 22.8 God will provide and if you peruse verse 14. you shall perceive that this speech of his grew to a Proverb intimating thus much that in due time and place the Lord will supply the wants and necessities of all his people And thus far touching the description of God by his works of Creation and Preservation MEMBER V. One true God Creator and Governor of all things is distinguished into the Father the Son and the Holy Ghost THat there is a distinction of Persons and this distinction in the Divine Essence is evident if so be we look into the holy Scriptures Gen. 1.26 And God said Let us make man in our image where God the Father consults with his Son and holy Spirit The like phrase we have in Gen. 11.7 Let us go down and there confound their Language And Isa 63.9 10. The Angel of his presence saved them Of whose presence Of God the Fathers and who was this Angel but the Son the second Person in Trinity But they rebelled and vexed his holy Spirit to wit the Holy Ghost Haggai 2.5 7. According to the word that I convenanted with you when ye came out of Aegypt Who was it that did covenant with the Israelites to wit God the Father So My Spirit remaineth among you to wit the Holy Ghost And The desire of all Nations shall come to wit the Sonne But this Mysterie is more clearly revealed in the New Testament as when Christ was baptized Matthew 3.16 17. And he saw to wit John the Baptist the Spirit of God descending like a Doue and lighting upon him to wit upon Christ And lo a voyce from Heaven that is to say from God the Father saying This is my beloved Sonne in whom I am well pleased But more
following 1. Why this Jesus is said to be annointed 2. With what 3. His Office of Mediatorship what it is in the three parts of it 4. The benefits the Elect have by it Lastly The Duties intimated The first Question is Why this Jesus is said to be anointed Answ In ancient time two things were intimated by this Anointing 1. That God did appoint such a person to such an Office 2. That he would fit and qualifie him for the same In both these respects Jesus is said to be anointed 1. He was set apart of God the Father to the Office of Mediatorship for although this be a common action of the whole Trinity yet because the Father is the first Person in order and hath the beginning of the action it is especially ascribed unto him according to that Joh. 6.27 Him hath God the Father sealed 2. He was fitted and qualified with gifts accordingly John 3.34 God giveth not the Spirit by measure unto him that is to say God giveth the Spirit unto him that is unto this Jesus in an abundant measure For this we must know that although both natures were set apart to the Office of Mediatorship why yet the Humane nature only was qualified with gifts because nothing could be added to the Divine I say this qualification must be understood of the humane nature and not of the Divine for the reason aforesaid and although the humane nature was iqualified with pifts in an abundant measure why yet not in an infinite measure for that were to confound the two Natures Quest 2 With what was this Jesus annointed Ans Not with Ceremonious oyl typically as the Prophets Priests and Kings in the old Testament but with the gifts of the holy Ghost as Acts 10.38 God annointed Jesus of Nazareth with the holy Ghost and with power Quest 3 His office of mediatorship what it is in the three parts of it Prophetical Priestly and Kingly Answ First of the first his Prophetical office is that whereby he instructeth and teacheth his Church as in his own person when in our nature he lived in the world why so by his instruments before his assuming our nature and since his ascension unto the end of the world That he is the Prophet of the Church do but see Act. 3.22 23. where the Apostle Peter speaking of Christ saith For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear in all things whatsoever he shall say unto you And it shall come to pass that every soul that wil not hear that prophet shall be destroyed from among the people And hence is he called the wisdome of God 1 Cor. 1.24 Nay saith the Apostle Paul Colos 2.5 In him are hid all the treasures of wisdom and knowledg 2. His Pâ—iestly office That he is a Priest the Psalmist declareth speaking of him Psal 110.4 Thou art a Priest for ever after the order of Melchizedâ—k His Priesthood contains two things First His satisfaction made to his Father for the elect by his obedience even to the death of the Cross Secondly his intercession at his Fathers right hand he ever living to present the ment of his obedience to his Father and to will an application of it to his elect Touching the former part of his Priestly office to wit his satisfaction do but see Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrificing of himself and verse twenty eight Christ was once offered to bear the sins of many to wit of the Elect all the Elect Touching the other part of his Priestly office his intercession see Heb. 7.25 He is able to save them to the uttermost that come unto God by him seeing he ever lives to make intercession for them Rom. 8.34 Heb. 9.24 3. We come to the Kingly office of Christ That he is a King see Psal 2.6 David there speaking of him saith yet have I set my King upon my holy hill of Zion His Kingly office is either Universall or speciall Universal and so all creatures are under his dominion Ephes 1.21 22. Special and so he effectually cals the Elect confirms the graces in them protects them from their enemies in this world as he sees the best for them glorifies them at the length and in the end confounds and destroys all his and their enemies Quest 4 What are the benefits the Elect have by this annointing Answ Hence it is the Elect become Christians and Christians indeed that they are spirituall Prophets Priests and Kings Men and women no sooner truely beleeve are no sooner effectually called but they receive of this annointing and so become Christians Spirituall Prophets Priests and Kings to this purpose see 1 John 2.27 The annointing which ye received of him abideth in you and teacheth you all things So then the regenerate are spirituall Prophets and they are likewise spiritual Priests and Kings see Rev. 1.6 who hath made us kings and priests unto God his Father The last question What are the duties intimated An. 1 Seeing this Jesus is the Christ is the annointed he should be sweet and savory unto us Cant. 13. Because of the savor of thy good ointments thy name is as ointment poured forth therefore do the virgins love thee Nothing should be so desired of us so affected by us as Christ 2. We should labour more and more for holy knowledg and so demonstrate our selves to partake of Christ propheticall office Many exhortations this way Provt 19.2 without knowledg the mind is nogood John 5.39 Search the Scriptures Colos 3.16 Let the word of Christ dwel in you richly in all wisedome And how the Apostle reproves the Hebrews for their bad proficiency this way Heb. 5.12 c. 3. We should demonstrate our selves to be spirituall Priests and so to partake of Christs Priestly office by spirituall Sacrifices as first by being frequent in prayer and praise as the Apostle exhorts Heb. 13.15 By him therefore let us offer the Sacrifice of praise to God continually 2. By resigning up our selves wholly unto God in the way of new obedience as the same Apostle exhorts Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable unto God 4. We should demonstrate our selves to be spirituall Kings and so to partake of Christs Kingly office and this by continual warring with our spiritual enemies especially labouring to subdue our own sinfull passions and affections see what Solomon saith this way Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down and without wals And Prov. 16.32 He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a City Thus much touching the second title Christ we come to the third The Son of God illustrate by this epethite eternall
his Benefits Many Inducements and Provocations might be thought of this way As First If we weigh the glory they give to God who do believe John 3.33 He that hath received his testimony hath set to his Seal that God is true Rom. 4.20 The Apostle speaking of Abraham saith He staggered not at the promise of God through unbelief but was strong in faith giving glory to God 2. If we weigh the dishonour and injury they do to God who do not believe as 1 Joh. 5.10 He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son and this is the Record that God hath given to us eternal life and this life is in his Son 3 If we weigh that it is such a qualification as every man hath not 2 Thess 3.2 All men have not faith Nay such a qualification as but a few have Isai 53.1 Who hath believed our report 4 If we confider the cloud of examples this way to wit of Believers although but a few comparatively and what they obtained by faith Heb. 11.1 c. 5 If we consider that without this grace we cannot please God in any thing we do for so the Spirit of God acquaints us Heb. 11.6 Without faith it is impossible to please God 6 God commands us to believe 1 John 3.23 This is his commandment that we should believe on the name of his Son Jesus Christ And Matth. 11.28 Come unto me all ye that labour and are heavy laden this coming is the motion of the will to wit believing 7. If we weigh the inducement in the Doctrine otherwise we cannot partake of Christ and his benefits which if we do not wo be unto us Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Object But may some man say What need all this adoe is it so hard a thing to believe in Christ I thank God I never found it so Ans The Reason is because thy conscience was never throughly awakened with a distinet sight of thy sins and Gods Justice pursuing thee for the same thou thinking thou dost believe in Christ all this while and alas thy faith being nothing else but presumption but when thy conscience comes to be a wakened and to roar in thy face thou wilt find it the most difficult thing in all the world to look beyond the cloud of Justice to believe in Gods mercy and to rest on Christ for Justification and Salvation Thus far touching the second Member of the fourth Principle Now we come to the third Member of the same MEMBER III. Apprehending and applying Christ with all his Merits unto himself THis is done by faith and faith alone as it is in the former Member So then the Doctrine is this Doct. It is faith and faith alone that apprehends and applies Christ and all his merits unto a mans self See Ephes 2.8 By grace ye are saved through faith as though the Apostle should say it is of the free favour of God giving Christ unto you that you are saved and the only Instrument that apprehends and applies Christ and all his merits unto salvation is faith And Rom. 5 1. Being justified by faith we have peace with God through our Lord Jesus Christ As though faith and faith only were the Instrument to lay hold on Christ and his merits But take that place for all Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law faith being the only instrument that apprehends and applies Christ to Justification So also Joh. 3.36 Rom. 9.33 Acts 16.31 Reason The Ground or Reason is Because there is no other eye nor hand for this purpose but this not that this faith is alone but ever accompanied with love and other Graces as the eye in the head is not alone without other senses yet it only seeth and no other sense besides it Love indeed claspeth Christ and cleaveth unto him but it is for that which faith first discerneth to be in him Christ being first the object of our Faith and then the object of our Love and to speak properly faith is the eye and hand of the soul and love only the hand of faith for so the Apostle Paul speaks of these Graces Galat. 5.6 In Christ Jesus Circumcision availeth nothing nor uncircumcision but faith which worketh by love Now for the illustrating of this Doctrine we propound these Questions First Whether Faith or Love be the more excellent Grace Secondly Whether Justifying faith in the exercise of it be not of a larger extent then aforesaid do not as well embrace the whole word of God as apprehend and apply Christ and his merits Quest 1. Whether Faith or Love be the more excellent Grace Answ In some respects the Grace of Love is more excellent then the Grace of Faith First It is more conspicuous and visible Faith being secret and inward but yet by Love discovering it selfe Secondly It is more beneficial and commodious Faith being the hand whereby a man receives for himself but Love being the hand whereby a man reacheth out to others Thirdly It is of longer continuance 1 Corinth 13.8 Love never faileth And in this respect the Apostle prefers it to Faith and Hope ver 13. of the same Chapter Now abideth Faith Hope Love those three but the greatest of these is Love The exercise of Faith and Hope ceasing when Love shall be in the greatest exercise Now in other respects faith doth excel Love As first It justifies a man before God and so doth not Love I mean is the instrument that way but so is not Love 2. Faith if we speak in regard of exercise is the Cause and Love is the Effect now the Cause is more excellent then the Effect 3. What do we reach forth by Love which we have not received by Faith Quest 2. Now we come to the second Question Whether Justifying Faith do not as well believe the whole Word of God as apprehend and apply Christ and his Merits Whether the Office of it be only restrained to Justifying Answ Although Christ and his Merits be the principal Object of this Faith why yet the same faith which receiveth Christ and resteth on him and so justifies believes all the other promises made of God in Christ unto Believers whether they concern this life or the life to come nay believes the whole Word of God Acts 24.14 as the precepts threatnings c. This Faith not only yeilding a bare assent unto whatsoever is delivered in the Scriptures as concerning the truth of it but likewise moving and stirring the affections according to the nature of the matter believed whether Promises Precepts or threatnings Now we come to the Uses Vse 1. To inform us how excellently they are furnished unto whom the Lord hath vouchsafed this qualification it being the instrument and the only
expresly in that form of Baptism which our Saviour enjoynes Matth. 28.19 Go ye and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost And so 1 John 5.7 There are three that hear Record in Heaven the Father the Word that is to say the Son and the Holy Ghost And 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God to wit God the Father and the communion of the Holy Ghost be with you all Now that you may the better conceive of so great a Mysterie these questions following are to be answered 1. How the Divine Essence and the Persons in the Divine Essence do differ 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is 3. How these three Persons are united 4. How they are distinguished 5. Why it is necessary the Church should be acquainted with this Doctrine And Lastly the Uses Quest 1. How the Divine Essence and the Persons in the Divine Essence do differ Answ The difference is not real but formal we must not conceive the Divine Essence to be one thing and the Persons to be another thing for that were not to make a Trinity but a Quaternity not to make three but four There is another and another in the Godhead but not another thing and another thing That there is another and another in the Godhead John 5.32 There is another that beareth witness of me saith our Saviour to wit the Father And John 14.16 17. And I will pray the Father and he shall give you another Comforter even the Spirit of truth but not another thing and another thing for this were to divide the Godhead and to make three Gods the Godhead being undivided and there being but one God as 1 Cor. 8.4 There is none other God but one the Divine Essence is one and common to all the three Persons the Persons are three several Subsistences or manners of being in that one Essence It is true the Father is God the Son is God and the Holy Ghost is God and all Eternal Omnipotent c But yet there are not three Gods three Eternals three Omnipotents because the Essence the whole Essence the Godhead the whole Godhead is in every one of the three Persons Colos 2.9 In him to wit in the Son dwelleth all the fulness of the Godhead bodily that is Personally in the Person of the Son which is true of the other two Persons And this is the Mysterie of Mysteries that the Essence or Godhead should be in every Person and yet not divided that the whole Essence or Godhead should be in every Person and yet not three Gods but one God Now we come to the second question Quest 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is Answ The Father is the first person the Son is the second and the Holy Ghost is the third The Father is not the first person in regard of time or Dignity but in regard of Order all the persons being as Co-Essential so Co-Eternal and Co-Equal The Order of the persons observed there is no Priority or Posteriority no Superiority or Inferiority among them the Father is the person not begotten nor proceeding but from everlasting begetting the Son and sending forth the Holy Ghost The Son is the person not Created but begotten from everlasting of the Father and with the Father sending forth the Holy Ghost The Holy Ghost is the person not made nor created nor begotten but proceeding from the Father and the Sonne by an Eternal spiration Now here we must observe that the Essence doth not beget another Essence for every one of the persons hath the Essence from himself but one person doth beget another the person of the Father the person of the Sonne 2. That there is this difference betwixt the Sonne and the Holy Ghost The Sonne is begotten of the Father onely the Holy Ghost proceeds both from the Father and the Sonne 3. These phrases begetting begotten proceeding must in no case be understood in any carnal way but altogether in a Spiritual manner Quest 3. How these three persons are united Answ The union of the persons is that by which each one is in the rest and with the rest by reason of the unity of the Essence or Godhead as John 14.10 Believest thou not that I am in the Father and the Father in me saith our Saviour to Philip They are all one in nature that is Co-Essential and Con-Substantial as 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one to wit in Nature and Essence That which we said before is true the Father is God the Sonne is God and the Holy Ghost is God yet there are not three Gods but one God onely because there is but one Divine Essence but one God and no more in Nature Quest 4. How the three persons are distinguished Answ Not Essentially for every one of them hath the whole Essence or Godhead and yet really And here observe The difference betwixt the Essence and the persons is but formal the difference betwixt the persons themselves is real as the Father is the Father and not the Son or the Holy Ghost The Son is the Son and not the Father nor the Holy Ghost The Holy Ghost is the Holy Ghost and not the Father nor the Son Now the persons of the Godhead are distinguished two wayes 1. By their External actions 2. By their Internal Their External actions are such as they work in and toward the creatures as in the work of Creation and Preservation c As touching any of these works or actions the Father worketh of himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from the Father and the Son The Father is the Original or Fountain of actions effecting by the Son and the Holy Ghost the proper working of the Son is to execute actions from the Father by the Holy Ghost the proper working of the Holy Ghost is from the Father and the Son to finish actions And here observe the reason why in Scripture so many things are attributed and refered to the Father Because he is as the Original and Fountain of the other persons so likewise of their operations 2. The persons of the Godhead are distinguished by their Internal actions and these are such as they exercise one towards another As the incommunicable property of the Father is to beget the incommunicable property of the Son is to be begotten and the incommunicable property of the Holy Ghost is to proceed And thus in some measure we see into this great Mysterie the Unity in Trinity and Trinity in Unity Quest 5 Why it is necessary the Church should be acquainted with this Doctrine Answ
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
all his merits unto himself is justified before God and sanctified MEMB. I. A man of a contrite and humble spirit NOW we come to the fourth Principle which requireth of us how a man or a woman may be made partakers of Christ and his Benefits In the first place saith the Catechism they must have contrite and humble spirits A man of a contrite and humble spirit We commend the Point unto you in the form of a Doctrine thus Doct. That a man may be partaker of Christ and his Benefits he must have a contrite and humble spirit See Isai 55.1 Ho every one that thirsteth come ye to the waters to wit to Christ and he that hath no money that is sees nothing in himselfe to trust unto and so consequently is of a humble and contrite spirit And Jerem. 50.4 In those dayes and in that time saith the Lord the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God observe I pray you going and weeping shall seek the Lord their God as though that were the way and the onely way to find God in Christ to partake of Christ and his benefits And doth not our Saviour tell us this Matth 9.13 I am not come to call the righteous that is such as think themselves righteous but sinners to repentance to wit contrite and humble sinners to call them to a new life to partake of me and my benefits And Mat. 11.28 Come unto me saith he all ye that labour and are heavy laden and I will give you rest And hence it is that the Lord is described 2 Corinth 7.6 to be the Comforter of such as are cast down And this Doctrine the Apostle James informes us of Jam. 4.6 God resisteth the proud but giveth grace to the humble that is assures such of his favour and therefore ver 10. of the same Chapter Humble your selves saith he in the sight of the Lord and he shall lift you up And do but see that place for all Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted and to set at liberty them that are bruised Now we come to the Reasons Reas 1. Such and only such have an appetite to Christ hunger and thirst after him and his benefits Till we be sick of sin we can find no need of this Physician neither care much for him according to that Mat. 9.12 They that be whole need not a Physician but they that are sick When the fiery Serpent Numb 21.9 had bitten and stung an Israelite then he would run and make use of the Brazen Serpent but never till then Reas 2. Such and only such do prize Christ at his full value are willing to part with any thing to purchase him See what the Apostle Paul saith Philip. 3.8 9. He esteemed all things but dung in comparison of Christ and his Benefits but to make way for this observe the deep sense and feeling he had of his owne unworthinesse 1 Timoth. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom saith he I am chief Reas 3. Such and only such are made fit to receive Christ by faith and to make him their own Mark 1.15 Repent and believe the Gospel the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits Reas 4. Such and only such truly rejoice and take comfort in Christ account him their chief Treasure and happiness Gal. 6.14 God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ that is save in the Passion and Sufferings of our Lord Jesus Christ But who was this that did thus rejoice in Christ and his Sufferings Surely it was one that had such a low opinion of himself as that Ephes 3.8 he stiles himself less then the least of all Saints But that you may further see into this weighty Doctrine we intend to answer the Questions following 1. What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits 2. Whether every man and woman that hath this contrite and humble spirit shall certainly be made partakers of Christ and his benefits 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Quest 1 What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits Answ This contrition and humiliation contains the particulars following 1. A true and distinct sight of sin and not onely as punishment doth attend it but as it is vile and lothsome in its own nature as Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 2. Unfained and sound sorrow and as for the consequent so for the cause as for punishment so for sin Acts 2.37 Now when they heard this they were pricked in the is hearts to wit that they were guilty of the death of the Lord of Life 3. A being weary of sin finding it a load and burden upon the conscience Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Our Saviour means here all that have contrite and humble spirits 4. Humble and hearty confession of sin as Luke 15.21 Father saith the Prodigal I have sinned against heaven and in thy sight and am no more worthy to be called thy son Lu. 23.40 41. 5. Earnest suit to the God of heaven for mercy as the Publicane Luke 18.13 God be merciful to me a sinner And Saul afterwards called Paul Acts 9.11 Behold he prayeth surely the three dayes he was without sight he sent up many a loud cry to heaven for mercy 6. The sixth particular This Contrition and Humiliation contains a distaste and dislike of sin as Isaiah 30.22 Ye shall defile also the covering of the graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a mensturous cloth to wit in the day of thy repentance thou shalt say unto it get thee hence And Luke 19.8 Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him four fold Thus we see now what Contrition and Humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits But yet we must not think this preparatory work in the particulars aforesaid to be the same that is in the soul after
Christ is received and partaked of for that flows from the Principle of grace and so works more freely and absolutely But in this the soul is onely a Patient this is a saving work but not a sanctifying work but yet alwayes sanctification followes upon the same Now we come to the second question Quest 2. Whether every man and woman that hath this Contrite and Humble spirit shall certainly be made partakers of Christ and his benefits Answ Yes because this is the lost soul which Christ came to seek and to save for of this soul we must understand our Saviour when he saith Luke 19.20 The Son of man is come to seek and to save that which was lost And this is the bruised reed which in no case he will break Matth. 12.20 And do but see Psal 51.17 A broken and a contrite heart O God thou wilt not despise not the broken and contrite heart aforesaid And Isaiah 57.15 Thus saith the high and lofty One that inhabiteth eternity whose Name is HOLY I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And so Matth. 5.3.4 Our Saviour saith Blessed are the poor in spirit for theirs is the Kingdome of heaven And Blessed are they that mourn for they shall be comforted It is the contrite and humble ones which our Saviour here intends Thus we see distinctly and plainly that every man and woman that hath the contrite and humble spirit aforesaid shall certainly be made partakers of Christ and his benefits Quest 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Answ No and for the Causes and Reasons following 1. Some have committed more gross and heinous sins then others and therefore have cause and need to be more terrified and humbled then others 2. The Lord intends to bestow a greater measure of grace upon some then upon others to do greater works by them then by others and therefore prepares them accordingly by contrition and humiliation 3. Some have been Religiously educated from their Child-hood whereby as they were kept from gross sins so corruption was subdued in them gently and secretly by little and little without any great measure of contrition and humiliation grace and comfort being instilled into them almost insensibly 4. Some by natural constitution and temper of body are more fearful and sensible of anguish then others 5. Some after the Wound have the Medicine sooner revealed and applyed to them then others Now we proceed to the Uses Vse 1. To acquaint us that there is but a few comparatively that partake of Christ and his benefits and this will be evident if so be we weigh the particulars which the contrition and humiliation aforesaid contains As first a true and distinct sight of sin many see their sins in a general slight and confused way but where is the man that sees sin to be the greatest evil even separating from the greatest good to wit God himself Isaiah 59.2 nay that so far as he gives way unto it so far he joynes with the Divel and fights against God that sees into the vile and loathsom nature of sin And where is the man that sees himself to be guilty of Adams fall himself to be stained and polluted universally with natural corruption himself to be guilty of such and such actual sins sins of Omission and sins of Commission that turns his sins upside down considers them in the circumstances of them Psal 119.59 2. The second particular the contrition and humiliation aforesaid contains is unfained and sound sorrow for sin Psal 94.16 17. Alas the most sin is their meat and their drink their very delight they storm and grieve because they cannot sin as they would are sorry and angry they have such a Minister as will reprove them for their sins that they may not go on in sin without any controul or if they have any sorrow in them at any time it is onely because of the punishment that attends sin Many that mourn for this and that outward cross and calamity present and imminent but do not at al mourn for sin the cause of it but a few whose hearts are rightly pricked for their sins Acts 2.37 And so for the other particulars Where is the man that finds sin a load and burden upon his conscience that doth humbly and heartily confess his sins that importunately cryes to heaven for mercy and that truly dislikes sin even to a sinful thought The particulars aforesaid being perpended it will appear that there is but a few that have contrite and humble spirits and so consequently but a few that partake of Christ and his benefits Vse 2. For the comfort and consolation of all such as have contrite and humble spirits they all they shall partake of Christ and his benefits such all such are they whom Christ came to seek and to save Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 57.15 And Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest The Lord doth not deal with the burdened conscience as Satan and his Instruments Satan Revel 12.4 when the woman was ready to be delivered of her Child was ready to devour her Child and so are his Instruments Now we hope say they you have followed Preachers gone to Sermons long enough no no Psal 147.3 He healeth the broken in heart and bindeth up their wounds to wit the Lord Isaiah 61.1 And to this purpose it is a wondrous thing to observe how the Lord sustains and bears up the wounded soul by a secret hope of mercy as we may see in the King of Niniveh Jonah 3.9 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not But for this hope the bruised heart would break and but for this hope the means of recovery and raising up would not be endeavored This hope keeps from despair and provokes to the use of holy means It is true saith the wounded soul I am in a miserable case but if there be any hope I will cry to heaven for mercy I will depend upon the Ministry of the word constantly I will creep into the company of those that make profession of Religion in a special manner who can tell but that the Lord may shew mercy to my poor soul May some man say this is very comfortable that every contrite and humble spirit shall certainly pertake of Christ and his benefits But how may I know that my heart is truly contrite and humble Signes 1. If thou judgest sin to be the greatest evil and the favour of God to be the greatest good 2. If thou hadst rather hear of mercy to thy
and women such as mourn because they can mourn no more for their sins such as would fain look towards Christ whom nothing can satisfie but Christ see Isaiah 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thus far by occasion of the first Member of the fourth Principle Now we come to the second Member thereof MEMBER II. By faith alone WHerein the Catechisme further acquaints us how we may be made partakers of Christ and his benefits The Doctrine is this Doct. That a man may partake of Christ and his benefits he must not onely have a contrite and humble spirit but he must likewise be qualified with faith But because we have already spoken of a contrite and humble spirit take the point in a more brief form as thus That a man may partake of Christ and his benefits he must have faith he must believe See John 3.14.15 As Moses lifted up the Serpent in the Wilderness even so must the Son of man be lifted up that whosoever believeth in in him should not perish but have eternal life And Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him should receive remission of sinnes And Chapter 13. the 38 and 39 verses Be it known unto you Men and Brethren that through this man is Preached unto you the forgiveness of sinnes and by him all that believe are justified from all things from which he could not be justified by the Law of Moses And so Paul and Silas to the Jailor Acts 16.31 Believe on the Lord Jesus Christ and thâ—u shalt be saved Not that faith must be supposed to be in our own power John 3.16 But is the gift of God Romans 9.33 the Lord requiring no more in the Covenant of grace then he gives Now the Reasons of the Doctrine Reas 1. Faith is the condition of the new Covenant the Covenant of grace which is evident as in the places fore-cited so in other places as Mark 16.15 16. Go ye into all the world and preach the Gospel to every creature he that believeth shall be saved but he that believeth not shall be damned And John 29.31 These sayings are written that ye might believe that Jesus is the Christ the Sonne of God and that believing ye might have Life through his Name Reas 2. Faith is the onely Spirituall hand whereby we receive Christ and his benefits as John 1.12 As many as received him to them he gave power to become the sonnes of God even to them that believe on his Name No faith no receiving of Christ and then no benefit by him And it is not every faith that will do this but only that faith which by way of propriety is called the faith of Gods Elect Titus 1.2 none but the Elect having it and all the Elect being possessed of it in this life at one time or other Now for the further seeing into this Doctrine we enquire into the things following First The kinds and sorts of faith that so we may find out that faith which will serve the turne Secondly Wherein the Nature and Essence of that faith consisteth which will serve the turn 1. Touching the first there be four sorts of faith 1. Miraculous 2. Historical 3. Temporary 4 Justifying 1. A miraculous faith is when a man believes that some extraordinary thing shal be affected either by himself or others or that some extraordinary thing shal come to pass for which he hath some special promise or revelation Mat. 17.20 1 Cor. 13.2 Acts 14.9 Now the commendation of this faith is rather from the ground of it to wit the special promise or revelation then from the gift it self Of its own nature simply it comes short of receiving and applying Christ as is evident by this reason Because it may be in a Reprobate See Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name cast out Divels and in thy name done many wonderful works And then will I profess unto them I never knew you depart from me ye that work iniquity 2 The second kind of faith is an Historical faith and that is a bare assent and no more to the truth of the Scriptures a believing that the Scriptures are true without resting on them or affecting of them Now that this faith is too short to the purpose aforesaid is plain because it is to be found in the very divels themselves Jam. 2.19 The Divels believe and tremble The third kind of faith is a Temporary faith Now this kind of faith goes beyond the Historical in two degrees First In that with knowledge and assent is joined such a profession of the truth as carries a shew and form of Godliness as we may see in Simon Magus Act. 8.13 Then Simon himself believed also and when he was baptised he continued with Philip c. 2. A kind of rejoycing and glorying in that knowledg assent and profession as Mat. 13.20 21. He that receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he not root in himself but dureth for a while And John 5.35 our Saviour speaking to the Jews of John the Baptist He was a burning and a shining light and ye were willing for a season to rejoice in his light But this faith being not a well rooted faith at the length it vanisheth away and comes to nothing and therefore called a Temporary faith and being not well rooted it is too short likewise for the business aforesaid is not able in a found and kindly way to receive Christ 4. The fourth kind of faith is a Justifying faith so called because it apprehends that which doth justifie to wit Christ It is likewise called a Sanctifying faith because it purifieth the heart Acts 15.9 Purifying their hearts by faith and so a saving faith because the end of it is salvation 1 Peter 1.9 Receiving the end of your faith even the salvation of your souls Now this faith as it hath many effects beyond the other kinds of faith so likewise it comprehends them all as the Historical and Temporary why so the miraculous faith for he that hath Justifying faith if so be he had any extraordinary revelation or special promise made unto him hee could as well lay hold upon them as upon that Revelation and those Promises he doth lay hold upon And if you ask me what this justifying faith is I answer It is that grace of Gods Spirit whereby a man of a contrite and humble spirit is enabled to receive Christ and his benefits Not but that this faith hath other effects and a larger extent but yet this is a principal effect of it Thus we have found out the faith that will serve the turne We come now
are destitute of this grace to be for the present in a wofull condition no measure of this grace no benefit by Christ and then woe and alas Vse 2 For trial and examination whether we be qualified with this grace or no seeing it is of such necessity as that without it we cannot partake of Christ and his Benefits To this purpose 2 Cor. 13.5 Examine your selves whether you be in the faith that is whether a true faith be in you or no prove your owne selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now if we say we have a Justifying faith First How came we by it How was it wrought in us Did it come by hearing of the word Rom. 10.17 Faith cometh by hearing and hearing by the word of God Hath the Law been thy School-master to bring thee to Christ Gal. 3.24 Hath the ministry of the Law effectually discovered thy sins and miserable condition unto thee and so thy heart became contrite and broken Before Christ came into thy heart did John the Baptist come preparing his way Mark 1.2 This is the ordinary way whereby the Lord brings his Elect to faith before the Gospel work it instrumentally the Law prepares unto it 2. Thou that sayest thou hast faith how hast thou held it Hath it not been with doubtings and fears as the father of the possessed child Mark 9.24 Lord I believe help thou mine unbelief It is true indeed that doubting is not of the nature of faith but just contrary unto it yet there is no faith altogether without doubting although it cannot be denyed but as faith growes so doubting is expelled Many will say they never doubted they thank God but that such persons never had faith I need not doubt to affirm 2. Weigh we the effects and fruits of this Grace 1. It will make a man or a woman earnestly to desire after the word Job 23.12 I esteemed the words of his mouth more then my necessary food And 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Amos 8.12 the Believer is described to be such an one as runs to and fro to seek the word of the Lord when there is a scarcity of it Such as in the ordinary course are indifferent whether they hear the word or no have an indifferent faith I mean none no true faith and there be abundance of such persons like to the Faction in Corinth that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ only They would seem so to depend upon Christ that they cared for never a Preacher of them all nor regarded to partake of their Ministry And so many men and women at this day that hope they say to be saved by Christ and yet care not in the least for the Ministry of the word but this hope of theirs is but a vain hope 2. A second fruit of this faith it is plentiful in Prayers and Supplications so we read of Paul in the swadling bands of Conversion Acts 9.11 Behold he prayeth And David Psal 86.3 I cry unto thee daily nay Psal 55.17 Evening and Morning and at noon will I pray and cry aloud And one special thing Believers pray for is an encrease of this grace Luke 17.5 O Lord encrease our faith So the Apostles praied And Mark 9.24 the father of the possessed child cryed out Lord I believe help thou mine unbelief There is a great difference betwixt the praying of such as have this grace and such as have it not Such as have not this grace praying especially for temporal things and if for Spiritual things in a lip cold carelesse and carnal way but the Believer especially for Spiritual things as before and from the heart earnestly as Galat. 4.6 Because ye are sons God hath sent fortht he Spirit of his Son onto your hearts crying Abba father Ephes 6.18 3. The third effect and fruit of this faith is Sins Mortification in some measure 1 Joh. 5.4 5. This grace purifies the heart as Acts 15.9 And this effect of faith is thus grounded 1. Because it applieth all that Christ did and suffered particularly to a man and perswadeth his soul that out of his love to him and care to keep him from perishing everlastingly he endured all that he did endure as Galat. 2.20 Who loved me and gave himself for me and hence the Believer cannot but love Christ again and manifest the same by setting himself against that which he knowes Christ hates to wit sin 1 John 4.19 2 Cor. 5.14 15. 2. The second ground is Because this Grace unites a man to Christ Joh. 15.5 brings Christ into the soul now if Christ be in the soul sin must needs be weakening and decaying Many pretend faith but where is the abatement of corruption See Malach. 4.2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings This Sun did never arise and shine upon any heart but it brought an healing vertue with it The fourth effect of faith A high esteem of the godly be they never so poor and a mean esteem of the wicked be they never so rich so the Psalmist sets forth the Believer Psal 15.4 In whose eyes a vile person is contemned suppose they be never so rich and wealthy but he honoureth them that fear the Lord be they never so mean and poor Now many in the ordinary course who are they familiar with but the wicked and whom do they oppose but the godly and for Godliness sake Such are far from having any measure of this grace 5. The fifth effect and fruit of this faith is A fear to offend God in any thing Prov. 28.14 Happy is the man that feareth alway to wit to offend God the true Believer is this man And Psal 130.4 There is forgiveness with thee saith the true Believer to God that thou mayest be feared The contrite and broken hearted sinner doth no sooner believe his sins to be pardonable through the rich mercy of God in Christ but he fears to offend God in the least thing he knowes to be sin and therefore tell such a party that unbelief is a sin and that he offends by doubting of Gods mercy in Christ Oh how doth he bewail his unbelief and earnestly strive after faith 6. And lastly Although the true Believer may sometimes doubt whether he hath faith or no yet he would not part with that faith of his which he so questions upon any termes for any thing and upon deliberation he would not change Estates with any Natural man no not with the best Civillist neither would he be in the same estate he was sometimes for all the world Thus much for the second Use wherein we have examined the justifying Faith Vse 2. To exhort every man and woman to labour for this Faith seeing without it we cannot partake of Christ and
of the sixth Chapter he falls upon the Doctrine of Sanctification And do but see 1 Cor. 6 11. But ye are washed but ye are sanctified but ye are justified And Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is to say every true Believer is justified and so likewise sanctified if we heed that which followes who walk not after the flesh but after the Spirit And Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity to wit justify us and not that he might sanctify us too Yes see further and purifie unto himself a peculiar people zealous of good works Now we come to the Reasons or Grounds of the Point Reas 1 From the purity which is in God he will have his Elect like unto himselfe to resemble himself in Holinesse to be holy as he is holy his pity moveth him to justifie them his purity to sanctifie them Reas 2 The bloud of Christ which is not only meritorious and effectual to Justification but likewise meritorious and effectual to Sanctification as Hebr. 9.14 How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Reas 3. Such persons as are justified have faith now faith is a part of Sanctification Nay further where this grace of faith is there likewise are all other Sanctifying Graces But for the better conceiving of the Point in hand we propound the Questions following 1 What Sanctification is 2 Whence it is 3 The degrees of Sanctification 4 The parts of it Quest 1. What Sanctification is Answ It is a change wrought in a man or woman whereby corruption is mortifyed and the special Image of God restored A little to open this Description I say It is a change wrought in a man or woman To distinguish it from meer civility or common grace common grace only repressing and restraining corruption and reforming some outward actions We go on Whereby corruption is mortified that is to say the evil quality or disposition adhering to the several faculties of the soul and members of the body is weakened decayed purged and in the end abolished We go on And the special image of God restored We call grace the special image of God because the soul it self in a general sense is the image of God and the special image of God is restored that is to say a rectifyed and a holy quality and disposition infused and put upon every faculty of soul and member of body that holy quality renewed which in Adams fall was lost Thus we see what Sanctification is Quest 2 Whence is it Answ 1 Negatively not from earthly parents no although holy John 1.12 13. As many as received him to them gave he power to become the Sons of God even to them that beleeve on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God It is true indeed children descending of godly parents are holy in the Churches esteem and account 1 Cor. 7.14 and that the parents holiness may be an occasion and means of the childrens holiness 2 Tim. 1.5 3.15 2 We answer Affirmatively from Christ Joh 1.16 Of his fulness speaking of Christ have all we received and grace for grace And Ephes 2.10 We are his workmanship created in Christ Jesus that is to say regenerated in Christ Jesus And from Christ two wayes 1 As the Author of it Revel 3 14 These things saith the Amen the faithful and true witness the beginning of the Creation of God Now he that is spoken of in this place is Christ and by Creation here we understand Sanctification of which Christ is said to be the beginner 2 As the Matter and root out of which it springs as 1 Cor. 1.30 Ye are of him in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification And hence it is that the Sanctifyed are said Ephes 5.30 to be bone of his bone and flesh of his flesh Not that we do exclude the Father and the Holy Ghost in this work the Son sanctifyeth by meriting Sanctification the Holy Ghost by working it the Father by sending his Son to merit and giving his Spirit to work it Now we come to the third Question Quest 3 What are the degrees of Sanctification Answ Although Justification hath no degrees why yet Sanctification hath And hence it is that the Apostle John 1 John 2.12 c. tells us of little children young men and fathers intimating thereby the several degrees of grace that they have who are sanctifyed Hence mention is also made of babes in Christ as in Heb. 5.13 and new born babes in 1 Pet. 2.2 Some having a greater measure and some a less and one and the same party growing from a lesser measure to a greater and they that attain to the most grace in this life are but babes in grace in comparison of the great measure of grace they shall have in the life to come As 1 John 5.21 Little children keep your selves from Idols the exhortation being general to all the Regenerate upon earth Them that before he calls young men and fathers here he calls little children to wit comparatively comparing the measure of grace they have in this world with that measure they shall have in the world to come And so we understand the Apostle Paul to compare his little measure of grace in this world with the great measure he should have in the world to come 1 Cor. 13.11 When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things And that this is the sense I have given is plaine from the Context Quest 4. What are the parts of Sanctification Ans Sanctification hath two parts 1 Mortification 2. Vivification Mortification is that part of Sanctification whereby the power tyranny and strength of Original sin is weakned and decayed and by little and little abolished the ground of this being the vertue of Christs death applyed the same power weakning sin in us which sustained him upon the Cross as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Vivification the second part of Sanctification is that whereby the special image of God or inherent righteousnesse is restored and the foundation of this is the vertue of Christs Resurrection the same power raising us up to newness of life which raised him from the dead as Pilip 3.10 That I may know him to wit Christ and the power of his Resurrection Yet this we must remember that both the parts of Sanctification are imperfect in this life the godly whilst they are in this world consisting partly of flesh and partly of Spirit And hence it is that their
it by a constant dependance upon the ministry of the Word that so in time in due time they may safely and comfortably approach to the Lords Table Alas otherwise they will be so far from receiving good by this ordinance as they will eat and drink damnation to themselves The truth of it is this ordinance is not to be carelesly neglected by any of competent years and wit for you must not think the Sacrament to be a feast for children fools or the distracted and mad I say it must not be carelesly neglected Numb 9.13 by any of competent years and wit And yet notwithstanding none must approach unto it but such as are qualified with the grace of saving faith for if they do they partake unworthily in a high degree and so become guilty of the body and blood of Christ that is upon the matter joyn with Judas and the Jewes in the death of Christ approve of that horrible fact of theirs and so eat and drink damnation to themselves And it will not serve the turn for those destitute of the grace of faith to say they have received and often received heretofore they having the more to repent of and mourne for The second branch of this Use of ex hortation To exhort all true beleevers and that divers waies 1. That they would often present themselves at the Lords Table as often as possibly they can no just impediment lying in the way especially living in places where this ordinance is often celebrated Do but see 1 Cor. 11.26 Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as ye do it therefore do it often it being such a means not only to shew the Lords death one to another but likewise to shew it to our own faith for the encrease and strengthening of it and encrease and help on this grace and we encrease and help on all the other graces and come on in grace and corruption decaies 2. To exhort all true believers in coming to the Lords Table that they earnestly endeavour to come preparedly that so they may receive worthily that is to say acceptably to God and then no question it will prove a profitable receiving to their own souls Many true beleevers receive unworthily in some degree and fail much of the good they might receive by this ordinance for want of due preparation they are too slight in examination and for extraordinary praier to be performed sometime before the day of their receiving they are too backwward unto and too carelesse in 3. To exhort them in the act of receiving that they labour to discern the Lords body that is put a difference and distinguish betwixt the outward elements and common bread and wine although not in their substance why yet in their use and so seriously intend the whole businesse stirring up their inward affections by a serious employing of their outward senses that so Christ and his benefits may be received and welcomed into the armes of their enlarged and extended faith Many believers in the act of receiving fail much in spirituall consideration and so their affections are little moved and inflamed If 1. When the Minister sets apart the Elements thou wouldst consider that even so God the Father from all eternity did set apart Christ to be the Redeemer of mankind 2. When he consecrates the Elements by the Word and Prayer thou wouldst consider that even so in the fulness of time God sent his Son into the world to accomplish this work of Redemption 3. When thou seest the Minister to break the Bread and powr out the Wine thou wouldst meditate upon the accursed death of Christ and shedding of his bloud for all true Believers 4. When the Minister comes and gives the Bread and Wine unto thee if thou wouldst consider that even so God the Father reaches and gives his Son and all his merits unto thy faith 5. When thou takest and receivest the Elements at the Ministers hands thou wouldst stir up thy self to apprehend and receive Christ and his benefits by the hand of faith And then sixthly and lastly In eating and drinking the Elements thou wouldst earnestly endeavour more and more nearly to apply Christ and to feel thy Spiritual union with him Such consideration in the act of receiving would be the way not only to receive the Sign but at one and the same time the thing signified 4 To exhort all true Believers after they have received 1. To labour to keep up their faith assuring themselves the Lord is no deceiver but will be sure to make good his Covenant with them 2. As we have already heard sometime that day in secret take a review of thy receiving and after it proceed as thou hast been directed 3. Remember to make good thy Vows and to demonstrate both to thy self and others that thou hast got Spiritual strength by this Feast of growth thou walking more conscionably and comfortably in both Callings It s said of the fainting Egyptian 1 Sam. 30.11 12. when he had eaten and drunk that his spirit came again to him So if thou eat and drink in faith thy Spiritual life will be revived and thy strength increased And thus we have done with the second Member of the fifth Principle Now we come to the third and last Member MEMBER III. And Prayer THis Member acquaints us with another good outward meanes whereby faith is encreased to wit Prayer And hence we commend this Point of Doctrine unto you Doctr. Prayer is one good meanes for the encrease of faith See Luke 22.32 I have prayed for thee that thy faith fail not So the father of the possessed child thought Mark 9.24 And the Apostles Luke 17.5 and Jude 20. Praying in the Holy Ghost that is by the help and assistance of the Holy Ghost this being an excellent meanes to confirm and bring on faith Reason 1. This is a good means to encrease any grace of Gods Spirit in us and therefore a good means to encrease our faith That it is a good means to encrease any grace of God Spirit in us see Luke 11.13 How much more shall your heavenly Father give the Holy Spirit to them that ask it that is the Holy Spirit in a greater measure Reas 2. Hereby faith is exercised to wit by faithful Prayer and the more faith is exercised the more it growes and encreases Ephes 6.16 18. Psal 6.8 9. see we the former part of the same Psalm and we shall observe Davids faith to get up in Prayer So Psalm 62.2 6. R. 3 The Rule of Contraries This duty omitted and neglected faith goes out of exercise slackens and decayes Now we come to the Uses Vse 1 For Tryal and Examination 1 Do we use Prayer if we pray seldom or never let us not wonder if we be poor in the grace of faith Prayer being the key that opens all Gods Treasures Such as are strangers to Prayer cannot be throughly acquainted with faith 2. But do