Natures as his Divinity and Humanity So did the woman of Canaan Matth. 15.22 John the Baptist Joh. 1.20 27 34. the Eunuch Act. 8. 37. Peter Joh. 6.69 Secondly his Offices so did Nathaniel Mat. 16.16 the woman of Samaria Joh. 4.19 29. and John the Baptist John 1.29 Thirdly his beauty excellency and dignity So did the Church Cant. 5. 9 10 c. John the Baptist Joh. 1.20 27. and 3.28 to 33. so the Saints Rev. 5.11 12 13. Fourthly especially such things concerning Christ as others deny or doubt of As they asserted Christs resurrection which was then denied Act. 4.2 Rom. 10.9 Act. 24.15 and 23.6 Quest. What else must we confesse in reference to Christ Answ. First our faith in him and his Gospel So Mark 9.24 Joh. 9.38 Act. 24.15 Isa. 45.23 24. Our interest in God and Christ. So Job 19.25 c. Joh. 20.28 Cant. 2.16 Secondly our grace received from Christ and of the work and workings of it So 1 Cor. 15.10 1 Tim. 1.13 14. 1 King 18.12 John 21.16 Psal. 43.4 Gal. 6.14 2 Cor. 12.10 Thirdly our worshipping of God after a Gospel manner purely and spiritually without humane inventions or superstitious vanities So Acts 24.13 14. Fourthly our practice or manner of life what is the constant bent of our resolutions and endeavours So Psal. 66.16 1 John 1.1 3. Thus relations of experiences are confessions of Christ before men So also to beare witnesse a-against sinne though with our own danger So did John the Baptist Mark 6.18 27. Quest. When must we thus make confession Answ. When we are called thereunto either publickly or privately Quest. How may we be called publickly to it Answ. Either by the Church or by the Magistrate Quest. When are we called to it by a Church Answ. Either at the constitution of it or at our admission into it Quest. How are we called to confession at the constitution of a Church Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built Mat. 16.16 to 19. whence two things may be collected 1. That a good confession of faith in Christ should be made and laid as a foundation at the gathering or constituting of a Church which may be effectuall to keep the Members sound in the faith and to ingage them to hold fast their principles 2. That those are the fittest stones for the building of a Church that can give the best account of their faith in Christ. Quest. How are we called to confession at our admittance into a Church Answ. At our admission into a Church to which we desire to joyne our selves being required to give an account of our faith and holinesse we should be free and ready to do it Quest. How may that be proved Answ. First because as to beleeve with the heart makes a man a member of the invisible Church so to confesse with the mouth qualifies him to be a member of the visible Church of Christ. Secondly this gives the Church knowledge of us and satisfaction in us yea moves them to glorifie God for us and to receive us in the Lord unto the fellowship with them in all Christs Ordinances without which they may be afraid of us as the Church of Jerusalem was of Paul Act. 9.26 27. Thirdly this seems to have been the practice of the Primitive Church as now it is of the reformed Churches so Act. 2.41 Fourthly what is done at the planting of a Church is proper to be done in the augmentation of a Church whosoever would be a lively stone in this building should be a confessor of Christ 1 Pet. 2.5 Quest. How are we called to this publick confession by a Magistrate Answ. When we are brought before Rulers and Governours for Christs sake and examined about our religion then we ought to bear witnesse to Christ and his truth as Christ and his Apostles did John 18.37 1 Tim. 6.1 Luke 22.70 Mark 14.61 62. So Act. 4.5 to 16. and 5.27 to 33. Act. 6.12.15 and 24.14 to 22. and 26.2 c. and 24.25 c. Quest. When are we called to it privately Answ. First when we are asked by a single person who desires information and lays not a snare for us 1 Pet. 3.15 so did Christ Joh. 4.15 26. and 10.24 c. and 7.35 c. Secondly when we are engaged in reasonings and disputes with others about the matters of Christ and his Gospel Jude 3. we are set for the defence of the Gospel Phil. 1.17 Act. 19.29 and 17.18 24 c. and 15.2 and 6.9 10 c. Hence Phil. 1.27 Thirdly when we are in company where the name of Christ is blasphemed or his truths wayes servants are evil spoken of then we ought to stand up for Christ and his truth c. and to speak as much for them as others do against them yea to outspeak them and put them to silence Quest. Why ought we to make confession with the mouth Answ. First in regard of God and that 1. Because its an homage and service that God requires of us Isa. 45.23 with Rom. 14.11 2. God the Father did confesse and give testimony by a voice from heaven to his Sonne Christ Jesus Matth. â— 17 and 17.5 So Christ saith John 5.32 37. and 8.18 and herein we should be followers of God as dear children Ephes. 5.1 3. Hereby we give glory to God Phil. 2.11 Joh. 7.19 Rom. 15.6 Secondly in respect of Christ and that 1. Because its Christs priviledge to be confessed or an honorary that was conferred on him by God for his deep humiliation Phil. 2.9 10. and not to confess him is to rob him of that glory which is peculiar to him 2. It was Christs practice both in life and death He confessed his Father John 1.18 and 8.38 that God is a spirit John 4.24 How he will be worshipped John 15.15 and 3.32 He did bear witnesse to the truth Joh. 18.37 Hence Rev. 1.5 and 3.14 Thirdly in regard of our selves and that 1. Because we are Gods witnesses Isa. 43.10 To this end God gives us more knowledge and grace then he doth to others that we might speak more of and for God then others Hence Mat. 13.16 It s our honour to be witnesses of Christ Joh. 1.7 and 21.24 2 Cor 11.5 Act. 26.16 and 9.15 2. If we confesse God and Christ and his truth we shall be confessed by both 1. By the Father who will own and avouch us to be his people portion jewels friends c. and that 1. Before men If we testifie for God he will give testimony of us as he did of Abraham Abel Moses Daniel Enoch c. Heb. 11.4 5. Hence Gods servants have appealed to God to be their witnesse Job 16.19 Psal. 139.23 24. and 7.8 and 26.1 2. If we plead for God he will plead for us as Numb 12.8 Job 42.7 Lam. 3.58 Psal. 37.6 2. Before Devils So Job 1.8 and 2.4 2. By the Sonne If we confesse Christ he will confesse us
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their
Unwillingnesse doth the like when it seems evil to us to serve God Josh. 24.14 15. when our works are dead works Hebr. 9.14 Deuteronomy 28.47 When men bear not their own fruit do not the duties of their own place calling and relations as when a King will offer sacrifice or a private person or woman will preach c. Confidence in the flesh marrs good actions when men trust to their own wits reason skill gifts and do not all in the Name and Strength of Jesus Christ Col. 3.17 Phil. 3.3 Inconstancy shames any good action when we are weary of well-doing or decline and go backwards our righteousnesse being as the morning-dew Quest. Can any thing we do be good when all our righteousnesses are as filthy rags Isa. 64.6 Ans. Our works in themselves are not good but by Gods indulgence assured unto us in the New Covenant they are where God 1. Accepts the will for the deed we do well when we desire and endeavour to do as well as we can 2. God beholds the work in Christ and through his intercession passes by the evil that cleaves to our best actions 3. God regards it as proceeding from his own spirit in us who causeth us to do good and works our works for us as in Ptayer Romanes 8.26 Mr. Byfield on Peter CHAP. III. Questions and Cases of Conscience about Adoption Quest. HOw many sorts of sons are there Answ. Foure 1. There is a son by eternal generation and so Christ is the Son of God 2. By Creation and so Adam and the Angels are the sons of God 3. By natural generation and so Cain was the son of Adam 4. By Adoption and so Moses was the son of Pharaohs daughter And thus God takes us out of the family of Hell to be his adopted sons Quest. How manifold is Adoption Answ. Twofold 1. External whereby the Lord takes a people by outward Covenant and Dispensation to be his sons and thus the Jewes were Gods first borne Exod. 4.22 and unto them did belong the Adoption Rom. 9.4 5. and hence their children were accounted sons as well as Saints and holy 1 Cor. 7.14 Ezek. 16.20 21. but many fall from this Adoption as the Jews did 2. Internal whereby the Lord out of everlasting love to particular persons in special takes them out of the family of Satan and by internal love and special account reckons them in the number of sons making them indeed sons as well as calling them so Isaac by special Promise was accounted for the seed Rom. 9.8 Quest. How manifold is this internal Adoption Answ. Twofold 1. Adoption begun 1 John 3.1 2. Now are we the sons of God to whom yet the Lord behaves himself for some time and for some special reasons as unto servants exercising them with many feares Gal. 4.1 2. because some spirits will not be the better for the love of their Father but the worse and therefore he is faine to keep an hard hand over them To others he behaves himself with more special respect enabling them with more boldnesse to cry Abba Father Rom. 8.15 16. who are more easily bent to his will by love Adoption perfected when we shall receive all the priviledges of sons not one excepted Rom. 8.23 where we are said to wait for the Adoption the Redemption of our bodies By the first we are sons but not seen and known to be such 1 John 3.1 2. By the second we shall be known before all the world to be so Quest. VVhat is the manner of Adoption begun here in this world Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son and our elder brother Hence when we are his sons in Christ he loves us with the same love as he doth his own son Hence the Lord accounts us sons Eph. 1.5 6. His love is not now towards us as to Adam his Son by Creation but in loving his own Son immediately hence he loves us adopts us and accounts us his children Quest. What are the benefits and comforts that flow to us from hence Answ. If we are sons then the Lord prizes and esteems us as sons yea the poorest weakest feeblest believer is more esteemed by God then all the world and the glory of it yea then all the Kings and great men in the world Isa. 43.4 5 6. not because they can deserve it but because he hath freely made them sons If sons then the Lord will certainly take care of us as of sons and that both for our outward and temporal estate that we shall want nothing that is good for us Mat. 6.31 32. and if at any time we fall into want and straits the Lord intends thereby our eternal good Hence come all Gods corrections Deut. 8.5 Heb. 12.8 If sons then he loves us as sons as a Father doth his son Indeed Israel may say My God hath forsaken and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord doth his children Yea he freely â—hose us to be his sons and therefore loves us notwithstanding all our sins Psal. 89.32 33. If he see Ephraim bemoaning his stubbornnesse as well as his sicknesse as Jer. 31.20 God cries out Is not he my Son If sons then are we heires and co-heires with Christ Rom. 8.17 sons by nature are all heires but all sons by Adoption are We are heires First of the Kingdome of glory 1 Pet. 1.4 5. Secondly of all this visible world 1 Cor. 3.22 not that we have it all in our own hand it would be too cumbersome for us but we have the use and comfort of it Thirdly we are heires of the Promise Heb. 11.9 and 6.17 whereby the Lord himself comes to be our inheritance and portion for ever If sons then we have and ever shall have the spirit of sons Rom. 8.15 16. And hereby 1. We shall be enabled to pray to God who before could not do it our mouthes being stopt with guilt 2. To cry Abba Father and this spirit witnesseth that we are sons of this Father 3. Hereby we are led and guided continually towards our last end whence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purifie us Hence our decay in grace leads us to growth at last Hence our feares and doubts serve to establish us at last Our wandrings from God for a time make us esteem more of the Presence and wayes of God at the last See Shepherds Sound Believer p. 277. God will bear with the infirmities of his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Quest. How may we know our Adoption Answ. By our resemblance of God as a natural childe is like his natural father Quest. But how may this be known Answ. 1. Examine the life of God in thee who naturally art dead in sin The breath of this life is heavenly thoughts
conscience of sanctifying the Sabbath and choosing the things which will please God c. Isa. 56.4 5 6. Quest. What are the marks whereby we may know our selves to be the adopted children of God Answ. Such are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1.15 and this they shew two wayes 1. By purifying themselves and sound humiliation for their sins that defaced Gods Image in them 1 John 3.2 3. 2. By employing themselves constantly in doing righteousnesse Hereby they are known from the children of the devil 1 John 3.10 Such love the brethren as their fellow-heires 1 John 3.14 Such have the spirit of prayer Rom. 8.15 16. Such serve God not out of a slavish fear but with a filial affection Isa. 56.6 Such wil love them that hate them and blesse them that curse them Luk. 6.35 Mat. 5.44 Quest. How must the adopted sons of God carry themselves in this life Answ. They must be Peace-makers Mat. 5.9 their Father is the God of peace They must not revile such as revile them but rather blesse them seeing they are heires of the blessing 1 Pet. 3.9 They must live without carefulnesse knowing that they have a heavenly Father to care for them Mat. 6.32 and being heires of a better they must not set their hearts upon this world 1 John 2.15 They must willingly submit to their Fathers corrections Heb. 12.9 Mr. Byfield on Peter Quest. VVhat may we do that we may attain the spirit of Adoption and keep the lively sense and feeling of it in our soules Answ. We must diligently attend upon the Ministry of the Word 2 Cor. 3.6 8. for its the Ministry of the Spirit because by it God offers and communicates his Spirit Gal. 3.2 We must beg this spirit of Adoption of God Luke 11.13 We must open the doores of our hearts that the Spirit may enter Psal. 24.7 Rev. 3 20. that is we must call off our mindes from earthly things and we must raise them up to attend to the motions of the Spirit Quest. VVhat are the Signes that we have the Spirit of Adoption Answ. If we have the Spirit of Prayer whereby we can call God Father Zach. 12.10 Rom. 8.15 26. Gal. 4.6 If we have an high esteem of that dignity which is in Adoption John 1.12 1 John 3.1 If we reverence and honour God as our Father Mal. 1.6 1 Pet. 1.17 If we yield child-like obedience to him 1 Pet. 1.14 Rom. 8.14 If we are made conformable to the Image of God our Father and Christ our elder brother Mat. 5.48 Rom. 8.29 1 John 3.9 If we have a lively hope of our future inheritance Rom. 8.17 Quest. How may we preserve the witnesse of the Spirit of Adoption in us Answ. If we do not extinguish it by contempt of the means of grace 1 Thes. 5.19 20. If we do not grieve the Spirit by the filthinesse of sin Eph. 4.30 If we stir it up by our honest endeavours Ames Cas. Consc. CHAP. IV. Questions and Cases about Adoration or Worship Quest. WHat is Adoration Answ. It s the part of Gods Worship whereby a man upon a vile and base esteem of himself as being but dust and ashes submits and subjects his soul to the Majesty and Glory of God Quest. What are the principal Grounds in the heart Answ. Two 1. Abnegation or denial of our selves when we esteem our selves to be meerly nothing Exaltation or advancement of Gods Majesty above all things in the world So Gen. 18.27 Isa. 6.2 Dan. 9.7 Maâ— 15.27 Quest. How manifold is Adoration Answ. Twofold Religious or Civil Quest. What is religious Adoration Answ. It s the Worship of God in which Religion and Godlinesse is exercised expressed and signified Quest. What is to be considered herein Answ. The inward intention of the minde wherein God is conceived as an absolute and omnipotent Lord knowing all things yea the heart of man hearing all our prayers at all times in all places and being the Author Preserver and Giver of all good The outward prostrating of the body as bowing the knee lifting up the hands c. to testifie our subjection unto God as our absolute Lord. Quest. What is Civil Adoration Answ. It belongs to the Second Table and is termed Sociall because its the Adoration or Worship that fellow-creatures give one to another Quest. What is to be considered herein Answ. The inward intention of the minde which must be this that the creature worshipped is endued with excellent gifts by God or that he hath Power and Government over us The Action or outward gesture of the body in token that the creature worshipped is endued with excellent gifts and graced with authority over us So that the bodily gesture both in religious Worship and this is and may be the same and the difference stands only in the intention of the minde Quest. To what things is Adoration due and in what manner Answ. The things are of three sorts 1. God the Creator 2. The creatures 3. The works of the creatures Quest. VVhat Adoration is due to God Answ. It must not be Sociall for we are not Gods companions but Religious which is due to him and to him alone Mat. 4.10 Quest. VVhat Caveats are to be remembred herein Answ. If Adoration be given to god with a false and erroneous intention it makes him an Idol As if our bodies be bowed to worship God out of the Trinity as the Turks do or if he be worshipped out of the Son as the Jews do we worship not the true God but an Idol For God must be so conceived of us as he hath manifested himself in his Word and not otherwise To worship God in at or before a creature is superstition and idolatry and God so worshipped is made an Idol Quest. VVhy so Answ. Because he that so worships him binds his presence operation and grace to those places to which God never bound himself nor his Presence c. God hath not appointed Images to be Pledges of these things eithet by Promise or Precept He therefore that worships God otherwise then he requires or looks to be heard where God will not hear is an Idolater God expresly forbids the VVorship of his Majesty in at or before any creature in heaven or earth Deut. 4.16 17 18 19. Objâ—ct But I intend not to worship the Image but God in the Image Answ. It matters not what thy meaning is seeing God detests that manner of Worship the Israelites worshipped not the Calfe but God in the Calfe Exod 32.8 yet they are said to worship an Idol Obj. God was worshipped before the Ark and there he promised to hear the prayers of his people Answ. They had an expresse Command from God to worship before the Ark and a Promise that they should be accepted and heard which the Idolater hath not Obj. Subjects kneel before the Chaire of State though the King be absent in token of their subjection due to him
imitate the Angels Answ. First rejoyce at the Conversion of sinners as they do Luke 15. Secondly Reverence the Majesty of God as they do by covering their faces Isa. 6.2 25. Thirdly Stand ready prest to execute the Will of the Lord as they do Psal. 103.20 21. Fourthly execute it for manner as they do viz. with chearfulnesse sincerity and without wearisomness Quest. What further comfort may the Nature and Offices of the Angels afford us Ans. First In regard of their readinesse they stand before the face of God ready to take a Commission from him to execute vengeance on the enemies of the Church or to do service for the heires of grace Secondly here is comfort when we are solitary when Jacob was alone the blessed Angels were with him Thirdly in respect of our weaknesse the Angels are Nurses to uphold and keep us from dangers Fourthly in respect of contempt If the world contemn us yet God honours us in giving us such servants Fifthly in respect of evil spirits though they maligne us yet the good Angels love us and are for us Quest. How are the Angels imployed Answ. First in respect of God they stand before him to execute his Will Psal. 103.20 21 and to praise him Isa. 6.3 Secondly In respect of man they are employed 1. By way of punishment and that 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot go Num. 22.26 3. To slay them that they cannot live 2 King 19.15 Acts 12.23 2. In mercy to the godlie and that 1. To defend them from dangers Ps. 34.8 2. To comfort them in troubles Luke 22.23 3. To encourage them in duties 2 King 1.15 4. To reveal to them hidden mysteries Dan. 9.22 23 24. 5. To carry their soules to heaven Luke 16.22 Quest. How else doth God use the Ministery of Angels Answ. First in the swaying of the Kingdomes of the world and wherein we live For Eph. 3.10 they are called Principalities and Powers because God gives them a preheminence under him and a power of ordering thâ—se inferiour things As the devils are called Powers of darknesse Eph. 6.12 because the wickednesse of the world doth set them up as Kings and Princes So Dan. 10.13 the Angels are called Great Princes They are made to he above Kings and earthly Powers as God is above them Eccl. 5.8 Marvel not at the oppression in a Province for there is an high one above the High on earth and there is the Father Son and Spirit higher then both A created Angel led the Israelites into Canaan as may be gathered by comparing the 20. and 31. Chapters of Exodus together Secondly they are Gods Warriours and Ministers of his manifold decrees Hence they are often called Chariots 2 Kings 2.11 and 6.17 Hab. 3.8 Ps. 68.17 Thirdly they are Spirits of Heaven Mat. 24.36 Gal. 1.8 resembling their Creator as children do their father Hence they are called Sons of God Job 1.6 and 38.7 both in regard of their substance which is incorporeal and in regard of their excellent properties life and immottality blessednesse and glory a part whereof is their just Lordship and Command over the inferiour Creatures For as they stand before the Lord who sends them out at his pleasure to serve his Providence so they have no small stroak in ordering and managing natural and civil affaires Hence Ezek. 1.6 7. they have faces to look every way when as Gods Watchmen they stand Sentinel in Heavens Turret their feet are like Calves feet round and ready to go either forward or backward with greatest facility For as they see every way so they are ready to go every way for dispensing Gods benefits or executing his chastisements on the Elect and his vengeance on reprobates Let us labour to obey God as the Angels do else we may be Angels for gifts and yet go to Hell Angels wait for Gods commands and are ready to run on his errand Mat. 18.10 Dan. 7.10 Jacob saw them at Bethel ascending to contemplate and praise God and to minister to him and descending to execute Gods Will upon men for mercy or judgement Quest. What other employment have they Answ. They are eye-witnesses of what is done in the Church of God 1 Cor. 11.10 The woman ought to have power on her head because of the Angels This was shadowed out in the old Church Exod. 36.8 the Curtaines were wrought with Cherubims to signifie that about us who are the true Tabernacle and Church of God there are troops of Angels Hence 1 Timothy 5.21 Quest. How manifold is the knowledge of the Angels Answ. It s fourfold 1. Natural whereby they know the Works of Creation and the invisible things of God in it all the truth in which they were created 2. Supernatural which is such a sight of God whereby they are confirmed in their estate for there was in them some further apprehension of God than in them that fell Now they could not have it unlesse they had received it Thirdly a knowledge of Revelation Dan. 7.16 c. Fourthly a knowledge that they get by observing things that come to passe both spiritual and natural For beholding the graces of the Spirit and working of them they gather an habitual knowledge whereby they can discern both the Worker of them and persons in whom they are wrought effectually So observing the course of things casual they can probably foretel things which in part are casual Now the knowledge which the Apostle speaks of that they have acquired Eph. 3.10 is this knowledge of experience beholding that which the Gospel wrought in the Church they did more fully see the work of Redemption For 1. They did see accomplished before their eyes things which they had known in some sort as we know things absent unaccomplished 2. They did thus grow to a more full and confirmed enlightening in the wise work of our Redemption 3. And which is the principal they did thus come to a more full knowledge and acknowledgment of the deep riches of the wisdome of God the fountain of the former For though the Angels had alwayes a blessed knowledge of God yet not a perfect either in regard of themselves seeing or of God seen they did not see him totaliter so as there was no further thing in him to be seen nor yet with such a sight in regard of themselves so perfect that no further light could be lent to it then it had Baines on the Eph. CHAP. IX Questions and Cases of Conscience about Anger Wrath Passion Malice Hatred and Revenge Quest. HOw many sorts of Anger be there Answ. Two 1. Good 2. Bad. Quest. What is good Anger Answ. It s a displeasure not against the person but against the sin of our neighbour or of our selves this anger being moderate and joyned with compassion is an holy anger Commanded Eph. 4.21 Commended 2 Cor. 7.11 Or It s a displeasure at that which stands in our way and hinders good Thus
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
is left to the pleasure of a wave when the other lies safe at Anchor 2. Compare them with men in an unregenerate condition what a vast difference is betwixt them sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna Or from Egyptians that feed upon Garlick and Onions Wicked men by feares and terrours of the Law may be restrained and may spend a few sighes and drop a few teares sometimes but when they are thus wash't they soon return to their wallowing in the mire whereas they that are assured of their salvation are constant and cheerful and uniforme in their obedience 3. That God hath other Rods enow to awaken them out of a sinful security though he do not disinherit them Remember what God speaks to David Psal. 89.31 32. If his children break my statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquity with stripes c. God will make them know what a bitter thing it is for them to depart from him and forsake their first love For 1. They may fall from assurance though they cannot lose the seed and root of grace yet they may lose the flourishing and fragrancy of it Though the foundation of God remain sure yet they may lose their comfort Though they be built on a rock they may be dashed with waves Though the seal of God remaines sure yet they may deface the Print of it so as that it may not be visible to their eye Now we may easily conceive what a sad alteration this will be 2. They may fall into a total desertion even so as to look upon God as an enemy and instead of a Filial Plerophory may have a fearful expectation of the fierce wrath of God God may dip his pen in gall and write bitter things against them and his envenomed arrows may stick fast in them so that they may be excommunicated from that happy and heavenly entercourse that once they had with God Quest. What diligence is required of us about this assurance Answ. First we must use diligence to get this assurance For 1. There are but few that have any right to the love of God in Christ. It 's a principle in morality that intimate friendship cannot be extended to many Friends usually go by pairs Now though God be of vast and boundless love yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself 2. Of those few whom he loves all are not assured of it Though he loved them with an everlasting love yet he manifested it in time not before they had a being nor whilest they were in the state of nature nor when they were new born children For babes in Christ cannot presently cry Abba Father They are not assured nor sealed till the Spirit comes and stamps a clear impression of Gods love upon their softened and melted spirits 2. We must use diligence to keep assurance It 's a jewel that deserves our best care Take heed of loosing the White-stone Take heed of forgetting the new Name Art thou weary of the Sun-shine and wouldst thou cool thy self in the shade Doest thou begin to loath thy Manna and wouldest thou returne to the Garlick and Onions of Egypt O remember thou didest not so soone obtaine assurance and wilt thou so soone lose it Thirdly give diligence to recover assurance if thou hast lost it O when will the Winter be past that the flowers may appear and the time of singing may come Say with the Church Awake O South winde and with thy gentle breathings blow upon the garden that the spices thereof may flow out Never leave till thou findest thy Spouse again Tell him that thou art sick of love that thou longest for a cluster of Canaan that thou art even famished for want of hidden Manna Lay thy heart before him and tell him that thou desirest new stamps and impressions of his love Tell him that thou hast lost the print yet he hath not lost the seale Tell him that thou wouldst now more prize his love then ever thou didst or couldest before Give him no rest till he give thy soule rest and fill it with himself O desire him to shine out upon thee a little before thou goest hence and beest no more seene Quest. Why doth assurance require such diligence Answ. First because of the deceitfulness of the heart that is so apt to please it self with shadows and to flatter it self into an imaginary happinesse Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory As if this new name had been given them at their baptism or as if they had been born with this hidden Manna in their mouths They never knew what a scruple was and wonder that others trouble themselves with them These have a key to heaven of their own making and think they can go to it when they please Thus do vaine men cheat their own soules whereas it were their wiser way rather to commune with their own spirits to see what a false print they are of what corruptions and degenerations from the Original what are the genuine and what are the spurious works of the Spirit Secondly we have diligent enemies that would faigne quench our joy and keep it from flaming into assurance He would have broken thee when thou wast a bruised Reed how will he triumph in thy fall now thou art a stately Cedar Satan being fallen himself not only from heaven and happinesse but from a possibility of recovering the same againe and now he labours to involve us in the same condition and seeing he cannot possibly do this he endeavours to damp their joy to raise stormes and tempests in their souls Yet our comfort is we may frustrate him by a strong and clasping hand of faith whereby we may lay such fast hold of God in Christ that we may thereby make the Devil give over as despairing to prevaile So then the more frequent his assaults are the more should Christians stand upon their watch and fortifie themselves and run in times of danger to the Name of the Lord which is a strong Tower Prov. Thirdly give diligence because it 's a matter of such great consequence and to be deceived herein will prove the most stinging aggravation of misery that can be the house that was built upon the sand great was the fall of it There is a counterfeit assurance called presumption that great devourer of souls that slays its ten thousands O what misery is it for a man to take himself to be in the ready way to heaven when he is dropping into hell To expect no lesse then a crown of glory when he can find nothing but chains of darkness and a gnawing worme Quest. But what kinde of diligence is required to get assurance Answ. First be diligent in self reflexion A clean
which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
respect of our new-birth whereby he begets us to a spiritual and everlasting life he owns us for children Isa. 53.10 Psal. 22.30 Heb. 2.13 and v. 14. The Apostle deduceth this conclusion For as much as the children are partakers of flesh and blood he himself likewise took part of the same He himself i. e. he who was God equal to the Father For none else could make this new creature but the same God that is the Creator of all things 2 Cor. 5.17 Eph. 2.10 Gal. 6.15 James 1.18 1 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse Now touching our spiritual death and life consider these texts 2 Corinth 5.14 15. Ephes. 2.4 5. Col. 2.13 Gal. 2.20 From which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraigne medicine that could have been thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine came to be applied Our Physician therefore must not onely be able to restore us to health but to life also which none but God the Father Son and holy Ghost could do Hence Job 5.26 and 6.57.51 Hence Christ is said to be a quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse to Christ will be more perfected hereafter Phil. 3. ult yet in the mean time such a conformity is required in us to Christ Phil. 3.20 Ephes. 4.22 c. Rom. 8.29 God did not give the Spirit to Christ by measure and therefore though many millions of beleevers do continually receive this supply of the Spirit of Christ yet that fountain is not in the least exhausted nor that well-spring of grace diminished For Col. â— 19 and John 1.16 As in the natural generation there is a correspondence in all parts between the begetter and begotten though it be found in the begotten in a farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour degree Quest. What further is to be considered herein Answ. That Christ by enlivening and fashioning us according to his own image his purpose was not to raise a seed to himself dispersedly and scatteringly but to gather together in one the children of God c. John 11.58 yea and to bring all to one head by himself Eph. 1.10 So that the Church militant and triumphant though as farre distant as earth and heaven yet they make but one in Jesus Christ Ephes. 2.21 22. Quest. What are the bonds of this mystical union between Christ and us Answ. The quickning Spirit on his part which being in him as the Head is thence diffused to the spiritual animation of all his members and faith on our part which is the prime act of life wrought in those who are capable of understanding by the same spirit See both proved in these Texts John 6.63 1 Cor. 6.17 and 15.45 Phil. 2.1 Rom. 8.9 1 John 3.24 and 4.13 Gal. 2.20 and 5.5 and 3.11 Ephes. 3.17 Both of which are of so high a nature that none could possible by such ligatures knit up so admirable a body but he that was God Almighty As for Faith it s the operation of God Col. 2.12 wrought by the same power that raised Christ from the dead 2 Thes. 1.11 Hence Paul prays Ephes. 1.19 c. It was fit also that this Head should be of the same nature of the body that is knit to it Hence Ephes. 5.30 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane nature Thirdly that Christ crucified hath by his death made his flesh broken and blood poured out for us to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his God-head all life and grace is derived to us Hence Heb. 10.19 20 Quest. What are we further to consider in Christ Answ. That as in things concerning God the maine execution of our Saviours Priesthood doth consist so in things concerning man he exerciseth both his Prophetical office whereby he opens the Will of his Father to us and his Kingly whereby he rules and protects us It was indeed a part of the Priests office to instruct the people in the Law of God Deut. 33.10 Hag. 2.11 Mal. 2.7 yet were they distinguished from the Prophets Isa. 28.7 Jer. 6.13 and 8.10 and 14.18 and 23.11 33 34. Lam. 2.20 As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers who received not their doctrine by immediate inspiration from heaven Eph. 4.11 2 Pet. 1.21 Hence Heb. 1.1 God hath spoken to us by his Sonne called therefore the Apostle as well as the High-Priest of our profession Heb. 3.1 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses Deut. 18.15 c. Act 3.22 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites Rom. 9.5 who was to perform to us what the father 's requested of Moses Exod. 20.19 Deut. 5.25.27 and this he daily affecteth by the power and Ministry of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses is set forth Heb. 3.3 4 5 6. which House of God is no other then the Church of God 1 Tim. 3.15 whereof as he is the only Lord so he is also properly the only builder Christ therefore being both the Lord and builder of his Church must be God as well as man Mat. 16.18 whence it is that we finde all the Mansions of this great house to be called indifferently
the Church of God and the Churches of Christ 2 Tim. 2.20 1 Cor. 11.16 Rom. 16.16 Indeed there are other Ministerial builders whom Christ imploys in that service which he bestowed upon his Church for that end Eph. 4.11 12. who receive their power from him Mat. 28.18 Such was Paul 1 Cor. 15.10 and 3.9 10. yet there he acknowledged that they were Gods building as well as Gods husbandry so v. 5.7 Two things therefore we find in our great Prophet that differences him from all the other prophets 1. That no man knows the Father save the Son and he to whom the Sonne will reveal him Mat. 11.27 John 1.18 Being in his Fathers bosome he knows his secrets and thereby is able to reveale the whole will of his Father to us whereas all other even Prophets and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ 1 Pet. 1.10 11. John 16.13 c. 2. All other Prophets and Apostles can do no more then plant and water but God onely gives the encrease they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit John 5.25 Eph. 5.14 Psalme 13.3 without whose assistance we are altogether ignorant For 1 Cor. 2.14 wherefore Paul concludeth concerning himself and all his fellow-labourers that all is of God 2 Cor. 4.6 7. Our Mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants and so must be God as well as man that he may save to the uttermost all that come to God by him Heb. 7.25 Quest. What are we to consider about Christs Kingly Office Answ. That he hath a Kingdome Isa. 9.7 Dan. 7.13 14. Luke 1.31 c. He is that new David our King which God hath raised up to his Israel Jer. 30.9 Hos. 3.5 Ezek. 34.23 and 37.24 who was in truth both the Sonne of man and the Sonne of the Highest that in one respect we may say to him as they did to David 2 Sam. 5.1 we are thy bone and flesh and in the other sing of him as David did Psalme 110.1 The Lord said to my Lord c. so that the promise made to our first parents Gen. 3.15 may well stand with Pauls saying Rom. 16.20 the God of peace shall bruise Satan under our feet For he came for this end 1 John 3.8 1 Tim. 3.16 and still that foundation of God remaines unshaken Isaiah 43.11 Hos. 13.4 besides me there is no Saviour Quest. What are the special branches of this Kingdom of our Lord and Saviour Answ. First the one of grace whereby that part of the Church is governed which is here militant Secondly the other of glory belonging to that part which is triumphant in heaven Quest. How doth he work upon this on earth Answ. As by his Prophetical office he works upon our minde and understanding so by his Kingly office he rules our will and affections casting down imaginations c. 1 Cor. 10.5 working in us both to will and to do Phil. 2.13 That he sanctifieth us wholly 1 Thes. 5.23 we are taught likewise to believe that both he that sanctifieth and they that are sanctified are all of one i. e. of one and the same nature Heb. 2.11 that as their nature was tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted to the heirs of salvation Quest. How doth Christ exercise his Kingly Office towards the Church triumphant Answ. In that the same God that giveth grace is he also that giveth glory yet so that the streams of them must run to us through the golden pipe of our Saviours humanity For 1 Cor. 15.21 since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said that he will raise us up at the last day John 6.54 who shall then come to be glorified in his Saints c. 2 Thes. 1.10 and shall fashion our vile bodies to his glorious body Phil. 3. ult See Dr. Ushers Incarnation of the Son of God Quest. When doth Christ first live in a Christians heart Answ. When the heart gives a firme assent to the gracious promises made in Christ for the pardoning of sinnes and acceptation to the favour of God and title and interest to life everlasting For as Christ was conceived in the womb of an humble and beleeving Virgin so if we will conceive Christ in our hearts we must be humble to deny our selves in all things and believing to go out of our selves to the promises of God in Christ. Quest. Why must our Saviour be Emanuel God with man Answ. First in regard of the greatnesse of the good which we are to have by him For 1. He is to be God and man together to satisfie the wrath of God to undergo the punishment due to sin as our Surety He must give us title to heaven and bring us thither which none can do but God 2. He must know our hearts wants griefs infirmities and must be every where to relieve us and none can do this but God Secondly in regard of the evils which we are to be freed from He is to defend us in the midst of our enemies and who is above the Devil and sin and the wrath of God and all the oppositions which stand between us and heaven but God He must be man For man had sinned and man must suffer for sinne and without blood there is no remission and then that he might be a merciful Saviour there must be a sutablenesse in the nature that there may be a sympathy Quest. Why must this God and man be one person Answ. Because if each nature were a distinct person then there would be two Christs and so the actions of the one could not be attributed to the other Quest. How doth Christ make us friends with God Answ. First by satisfaction taking away the wrath of God Secondly by the Spirit for God sends his Spirit into our hearts to fit us for friendship and communion with him when we have something of God in us Quest. How shall I know that this Emanuel is God with me Answ. If by the same spirit of his that sanctified his humane nature he works in me desires to be nearer and nearer to him to be liker to him If I am on his side If I be near him in my affections desires and understanding If I finde an inward desire to be more with him and like to him If outwardly in the place where I live I side with him and take part with his cause it s a sign I have an interest in him Quest. What benefits accrue to us by Gods taking our nature upon him Answ. First
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
friends from the bed of sicknesse It s Gods property alone to do what he pleases Psal. 115.3 Yea Christ wrought such miracles by his own power as never man wrought John 9.32 Yea he raised up his own dead body Hence Joh. 15.24 If I do not the works which no man ever did c. Yea Christ did the same works which his Father did and after the same manner Joh. 5.17 Yea he wrought his miracles by his own power and virtue Mark 4.39 Yea he gave power to others to work miracles in his name Mark 16 17 18. Act. 2. and 3.12 16. Yea Christ by his working of miracles was demonstrated to be the Son of God and equal with the Father Joh. 5.18 19. Mat. 9.5 See Act. 4.10 12. Arg. It was requisite that Christ should not only be a true man but very God also for the accomplishment of Gods glorious designe and purpose of mans Redemption It is true Christ was Mediatour before his incarnation by his Word and Spirit acting in reference to the nature which should in the fulnesse of time be assumed into his person but he was not so perfectly a Saviour as now he is This second person of the glorious Trinity is named Jesus and he is so called from the end which is most excellent to save men from their sins and hell and to confer righteousnesse and life upon all beleevers and the name Messias and Christ import his offices which are the divinely instituted means to attaine that end viz. the salvation of mens souls A meer creature Priest a meere creature Prophet and a meer creature King could not perform those several actions which were necessarily to be done by Christ who was a Priest a King and a Prophet all three meeting happily in him and in him alone Christ in regard of his Priestly office which was after the order of Melchizedeck offered up his body as a propitiatory sacrifice by his eternal spirit to reconcile us to God his Father to obtain remission of sinnes spiritual graces and life eternal by an alsufficient price laid down for us Indeed God is said to love the world and from thence to give his Son to die for the Elect Joh. 3.16 and freely to forgive all our sinnes but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest and Sacrifice For we must consider a double reference of Gods love One towards the creature the other towards his justice and hatred of sin God would have his Son to satisfie them both with due recompence He satisfied his love to the sinful creature when he gave his Son to be our Mediator He satisfied his love to justice and hatred of sin when he gave his Son to die for us and by his blood to expiate our sin He satisfied his love to the creature because out of love he forgives sins freely in regard of the creature though he laid the punishment on his dear Son to satisfie his justice For notwithstanding his love to justice and hatred of sin he out of his love to his Elect forgives their sins and gives them eternal life in which respect it may be truly said God satisfied himself and appeased himself in his beloved Son Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God The Church is redeemed by the blood of God Acts 20.28 Not was it sufficient that Christ should be a Saviour in regard of merit but he must be so also in regard of efficacy and he executes his offices most powerfully and gloriously being exalted after he had overcome death above all principalities and powers where he is our advocate yea such an advocate as can plead the worthinesse of his person his perfect obedience and meritorious sufferings and can do whatever he pleaseth to promote our happinesse Hence 1. Conversion illumination and all saving graces are his free gift Joh. 5.26 and Paul oft prays Grace and peace from God the Father and from Jesus Christ. 2. He governs them by his holy Laws protects them by his grace and power and singularly cares for them as his precious jewels is tenderly affected to them as a father to the child c. John 10.28 and bâ—ings them at last to his eternal inheritance 1 Pet. 1.5 3. He sends his holy Spirit to dwell in them and to be their comforter and this proves him also to be the true God in that he can send the holy Ghost who is also the ever living God 4. As he quickned his own body so he will raise them up at the last day Hence he calls himself the resurrection and the life Joh. 6.40 So 1 Cor. 15.21 22. 5. He will send his Angels to gather them together and shall passe sentence on the Devils and the wicked and force every knee to bow to him Isa. 45.23 Rom. 14.10 11. Tit. 2.13 6. He will give unto his sheep eternal life Joh. 10.28 and 17.24 See all these Arguments enlarged and vindicated from all the cavils and objections of the adversaries by Mr. Estwick in his answer to Bidle Quest. How far forth are the actions of Christ to be imitated by us Answ. For answer hereunto we must distinguish of Christs actions As 1. Such as were done by his divine omnipotency as all his miracles were These are admirandae adorandae non imitandae To be admired and adored not to be imitated 2. Such as were done by his prerogative As his sending for the Asse without his owners consent These are amandae non imitandae To be loved not to be imitated 3. The actions of his Mediatorship as his dying for sin rising from the dead ascending into heaven c. These are not to be imitated but only analogically Thus as he died for sin we must die to sinne As he rose again so we must rise to newnesse of life As he ascended into heaven so must we daily in our Meditations and affections As he was a King so must we be to conquer our lusts As he was a Priest so must we be to offer up spiritual sacrifices 1. Of a contrite heart Psal. 51.17 2. Of righteousnesse Psal. 51.19 3. Of praise Heb. 13.15 4. Of almes Heb. 13.16 5. Of our selves our soules and bodies Rom. 12.1 As he was a Prophet so must we be to instruct our families 4. His ministerial actions wherein especially two things are considerable 1. His unction or fitting with gifts 2. His mission and sending by his Father and these are to teach Ministers not to run before they be gifted by God and sent by the mediate means of the Presbytery 5. His natural actions as eating drinking sleeping c. wherein though we do the same yet we cannot be said to do them in imitation of him because we do them by a natural instinct 6. His occasional and accidental actions As his instituting and celebrating of the Sacrament
at night and after supper and in an upper room c. His being baptized in a River c. These we are not to imitate him in 7. His moral actions of piety and holinesse and these especially we are to imitate him in and to walk as he walked 1 Joh. 2.6 Quest. How is the whole work of our salvation carried on by Christ Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity As 1. He is the foundation of our election Eph. 1.4 2. The price of our redemption 1 Pet. 1.18 19. 3. The efficient cause of our regeneration Eph. 2.10 4. The author of our justification Jer. 33.16 5. The beginner and perfecter of our sanctification Heb. 12.2 Joh. 15.4 5. 6. The matter of our consolation both temporal and spiritual Joh. 16.33 Rom. 5.1 7. The sweetner and sanctifier of all our troubles Rom. 8.37 c. 8. The assurance and pledge of our resurrection 1 Cor. 15.20 1 Thes. 4.13 9. The procurer and producer of our glorification Joh. 17.22 Rev. 21.23 and therefore he may well be called our all in all Absumus a te Vivimus ex te Fidimus in te Tendimus ad te Non nisi per te Optime Christe CHAP. XXX Questions and Cases of Conscience about the Church Quest. WHat is meant by the word Church Answ. The Hebrew word Translated in the Psalms Congregation signifies to gather together or a company of people assembled together So Numb 20.10 The Greek signifies to call the compound to call out Thence the word translated a Church Act. 13.43 in general signifies an Assembly of people So Act. 19.32 41. Hence when Assemblies were dissolved every man is said to return to his own house 1 Kin. 12.24 Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the â—ospel Such Assemblies are our Churches both because they are called out of their houses to one Assembly as also by reason of their calling out of the world and out of their naturall condition Hence they are oft stiled The called as Rom. 1.7 1 Cor. 1.2 9. Matth. 9.13 In common use this word Church is Metonymically put for the place where such Assemblies meet So the word Synagogue which signifies the same with Church is put for an Assembly and so translated Jam. 2.2 and for a Congregation Act. 13.43 as also the place of the Assembly So Luke 7.5 Quest. In what sence is a Church taken in Scripture Answ. First For a company of men selected gathered and called out of the World by the Doctrine of the Gospel to know and worship the true God in Christ according to his Word 1 Cor. 1.2 Rev. 2.3 This is the visible Church which is not alwayes eminent and glorious to the eyes of the flesh as Papists avouch the Church being like the Moon subject to mutations Rev. 12.1 Secondly For the whole company of the Elect which in all ages and places have and doe or shall believe in Christ through the calling of God the Father by the operation of the holy Spirit This is the invisible Catholick Church So Col. 1.18 Thirdly For the faithful in some one Family so it is to be understood Cant. 4.12 Rev. 3.12 Heb. 11.10 Rev. 12.27 Cant. 5.2 and 6.8 2 Cor. 6.16 Matth. 7.25 and 16.18 1 Tim. 3.15 Rom. 1.7 1 Cor. 1.2 and 9.10 Fourthly For the lawful Governours of the Church to whom the Censures of the Church doe of right belong Matth. 18.17 This is the Church representative Fifthly For a Material Temple So 1 Cor 14.34 and 11.18 It s put also for all those that shall be saved Heâ— 12.23 the professors of Christ Act. 8.1 the faithful of some one Province 2 Thes. 1.1 Some notable Assembly of the faithful partaking together in the Word and Sacraments 1 Cor. 14.4 A multitude of any whether good or bad meeting together Act. 19.32 39. Quest. Who is the builder of the Church Answ Christ for the Church is made an house of God and the several members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ they which by nature are dead in sin are quickned and made lively stones by him they are quickned and gathered together and endued with all needful graces whereby they become an holy house and a fit Temple foâ— God to dwell in John 5.21 Ephes. 1.10 Joh. 1.16 Hence Ephes. 1.22 Quest. Why doth Christ build up his Church Answ. First Because the Members of the Church before they were Members were dead and scattered and destitute of all grace therefore there must be some to quicken gather and furnish them with grace Secondly Christ of all others is fittest to doe this He is the very wisdom and power of the Father By him all things were made and are preserved sustained and ordered therefore it s most meet that the Church should receive her spirituall being preservation and every good thing from and by Christ. Thirdly For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross therefore it s most meet that he should have the honour of building up his Church Thus he sees of the travel of his soul and is satisfied as Isa. 53.11 Phil. 2.8 9 10 11. Quest. Hath Christ a special propriâ—ty in his Church Answ. Yea and that for these reasons 1. Because he purchased it with his own blood Act. 20.28 2. He built it Hence 1 Pet. 2.4 5. Ephes. 2.22 3. God hath given the Church to his Son Psal. 2 8. Quest. How and why is Christ said to be the Lord of his Church Answ. First By Gods ordination Psal. 2.6 Ephes. 1.22 Secondly By the redemption which Christ hath made of his Church So Exo. 20.2 therefore these two Titles of Lord and Redeemer are oft joyned together Isa. 43.14 and 44.24 Thirdly By a mutual Covenant between Christ and his Church as of old between God and Israel God avoucheth Israel to be his peculiar people they avouch him to be their God Deut. 26.17 18. This was oft foretold by the Prophets Jer. 31.33 Hos. 2.23 Zach. 13.9 and is accomplished in the Christian Church Heb. 8.10 Christ in and by the Gospel and Sacraments offers himself to be our Lord and we take him so to be by our subjecting of our selves to his Ordinances Fourthly By the Laws and Ordinances which Christ hath given to his Church It s the part of a Lord to give Laws and he is their Lord in special to whom he gives Laws But Gods word wherein those Laws are contained is in special given to the Church Psal. 147.19 20. Hence the Church is stiled the Pillar and ground of truth 1 Tim. 3.15 Fifthly By a special care which he takes of his Church 1 Tim. 4.10 Dr. Gouge on Heb. Quest. Whether may our Parochial Assemblies in England be called Churches
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
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How
preservative against it Prov. 2.1 3 4 11 12 16 17. Psal. 119.9 1 Joh. 2.14 8. Remember thy Creator in the days of thy youth Eccl. 12.1 Consider that God did not make thee to wallow in the mire of these swinish pollutions Meditate also of thy own mortality that the thoughts of thy death may be the death of thy lusts 1 Pâ—t 2.11 9. Walk in love when Paul charges the Ephesians to avoid fornication he seriously adviseth them to walk in love Eph. 5.2 3. as knowing that the exercise of true Christian love breeds such desires of holinesse as mightily fence the heart against all base lusts whatsoever 10. Avoid too great estimation of earthly things which breeds lust 1 Tim. 6.9 11. Take heed of contemplative wickednesse cast not about how to fulfill the lusts of the flesh Rom. 13.14 Mr. Byfield on Col. 12. Beg chastity of God by prayer seeing its his gift alone Matth. 19.11 1 Cor. 7.7 13. Fly the society of filthy and effeminat persons 1 Cor. 5.6 9 11. Eph. 5.7 Prov. 23.20 and keep company with such as are sober and chast Consider also these Texts of Scripture Ezek. 16.49 2 Sam. 11.2 1 Pet. 4.7 1 Thes. 5.6 1 Tim. 5.6 and 2.9 10. Tit. 2.3 Quest. What is chastity Answ. Chastity is a part of temperance whereby we keep our bodies and souls pure and undefiled Temples of the Holy Ghost and members of Jesus Christ and this is to be observed through our whole life whether we be in a single or married estate See more in Matrimonial Chastity CHAP. XXVIII Questions and Cases of Conscience about Children Quest. WHat is the best course that parents can take to have comfort in their children Answ. The best way to have gracious children is to begin at Religion planting it in them as their tender years will bear training them up in the knowledge and information of the Lord dropping into them by little and little the seeds of holinesse providing if it be possible that they may suck in holinesse with their mothers milk Quest. What may move parents hereunto Answ. First they should consider that they have been the cause of their childrens evil and holp them into sinne begetting them in their own image and so have brought much misery upon them and therefore they have need also to endeavour to bring them out of it Secondly this is a good ground of all other nurture for though they bring them up in learning or to trades if they bring them not up also in the feare of God they leave them to the Curse of God and by Gods just judgement they prove a heart-breaking to their parents when they should have the greatest comfort in them whereas Prov. 23.15 My sonne if thy heart be wise I shall rejoyce Thirdly God takes notice how parents performe this duty and accordingly blesses or curses both them and their children as we see in the examples of Abraham Genes 18.17 18 19. and the contrary in Eli 1 Sam. 2.29 Fourthly it s a means for continuing and propagating the Gospel and true religion when having trained up our children in the feare of God we leave them to serve God when we are gone Quest. Wherein especially doth this duty consist and how may we performe it Answ. First in acquainting them with the grounds of religion by private catechising them Secondly by bringing them to the publick Assemblies so soone as they are able to sit there reverently or fruitfully This is to teach them in the trade of their way Prov. 22.6 Object But alas what should we trouble children with such things as these Answ. First though it may seem fruitlesse for the present yet they will remember it when they are old Prov. 22.6 Secondly by this means thou mayest displace at least restrain natural folly which is bound up in their hearts if thou doest no more Thirdly godly parents have done it and are commended for it Hannah brought her sonne to Eli to be instructed so soone as he was weaned 1 Sam. 1.24 Solomon was a tender childe when his father taught him Prov. 4.4 Timothy was acquainted with the Scriptures of a childe 2 Tim. 1.5 and the excellent fruits of this timely instruction appeared in them all Tailor on Titus Quest. How must children manifest their reverence to their parents Answ. First by their words and that divers wayes 1. Giving them reverend and honourable titles Of all which father and motheâ— are fittest Object But this title of Father is so proper to God that we are to call none on earth father Mat. 23.9 Answ. This is not simply to be taken of the title it self but of the mind of him that gives or affects it If it be given or affected to obscuâ— Gods fathertherhood or to make a man a father of himself without dependance upon God or reference to him who is properly the father of all it s an impious and sacrilegious title but otherwise its lawful and warrantable as appeares by these texts 1 Sam. 24.12 2 King 5.13 Judg. 18.19 2 King 6.21 1 Cor. 4.15 1 Tim. 5.1 Gen. 22.7 and 27.18 2. They must shew their reverence to their parents by using few words in their presence and those not without just occasion Gen. 22.7 and 27.12 3. By meek and humble speeches 1 Sam. 19.4 and 24.10 4. By taking a fit opportunity to speak as when their parents are not seriously busie or in company or in passion 1 Sam. 19.6 Contrary 1 Sam. 20.30 5. By giving a present and pleasing answer when their parents speak to them as 1 Sam. 3.4 6 18. Mat. 21.30 Quest. How else must they shew their reverence to their parents Answ. Secondly by their carriage towards their parents which consists in these particulars 1. If the childe know that his parent is coming he should haste to meet him So Gen. 46.29 1 King 2.19 2. Do such childlike obeisance as becomes their age and sex as uncovering the head bending the knee bowing the body standing up c. So Gen. 41.12 1 King 2.19 3. Their countenance and gesture must be sober and modest in their parents presence 4. They must give the place and upper hand to their parents Quest. But what if the child be more wealthy and honourable then the parent Answ. No honour is comparable to the dignity of fatherhood Indeed a child by reason of some honour and office may in publick be forced to take place of a parent but they must not do it in private 5. According to the custom of the time and place they must ask them blessing So Gen. 27.19 and 48.1 c. Object These had the spirit of prophesie whereby they could foreshew what should come to passe afterward which made their children come to them Answ. First their blessings were more then predictions for they were also assurances that God would perform those blessings to their children For they were both Prophets and Fathers As Prophets they foretold things as Fathers the obtained the blessings
pronounced and an assurance thereof to their children and that by faith and prayer Secondly though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing yet the faithful prayer of parents is a special and ordinary means to obtain the blessing on their children Gods promise extending to the faithful and their seed Gen. 17.7 Acts 2.39 Prov. 15.8 Object If parents be wicked their prayers are an abomination what blessing then can children look for from wicked parents Answ. Though God hear not wicked parents in love and goodnesse to themselves yet for the good of their children he doth and will hear them and that the rather to maintain a reverend respect of parents in the hearts of their children For asking a blessing is an acknowledgement of superiority and authority according to that of the Apostle Heb. 7.7 the lesse is blessed of the greater And as for the gesture of kneeling its answerable to the gesture used by Josâ—ph Gen. 48.12 who bowed himself with his face to the earth Object But kneeling is a gesture proper to Gods worship Answ. It is not so proper but it may be used in civil cases else Christ would have reproved the young man for kneeling before him as well as for calling him Good for he conceived Christ to be but a meer man and the worship he did was but civil It s not simply the gesture but the occasion of it the minde of him that performs it and the ends which he performs it for that makes it either Divine or Civil Cornelius fell down before Peter and was blamed because his manner of worshipping was Divine the Jaylor fell down before Paul and Silas and was not blamed because his manner of worshipping was meerly civil Some disallow not childrens asking their parents blessing but think it meet only for children whilst young not considering of what years and state Joseph was when he performed it Others think it not unlawful but carelesly neglect it little considering the benefit of a parents blessing Esau shall rise up in judgement against them Gen. 27.34 Heb. 12.17 Quest. What is another duty of children to their parents Answ. Obedience which is the surest note of the honour a child gives to his parent Hence Eph. 6.1 Col. 3.20 without which external reverence is a meer mockage as Mat. 11.21 Obedience is a duty so proper that the Apostle applies it to Christ as a proper attribut 1 Pet. 1.14 As obedient children c. See Christs example Luk. 2.51 Solomon calls the neglect of it a despising of a parent Prov. 23.22 Quest. Wherein consists this obedience Answ. First in forbearing to do things without their parents consent which is a duty they are most bound to whilst they are under their parents government during which time parents consent is not only meet but necessary Numb 30.17 and that for these reasons 1. Children are as the goods of their parents wholly in their power to be ordered and disposed by them Hence Satan having all that Job had put into his hands took liberty over his children as well as his goods and cattel Job 1.12 19. 2. Children whilest under their government even the eldest that are heires differ nothing from servants Gal. 4.1 3. By Gods Law parents had power to sell their children Exod. 21.7 4. Parents had power to disannul such things as children had done Num. 30.4 Now this subjection of theirs consisteth principally in five things Quest. What is the first Answ. First they must have their parents consent in making choise of their calling Jacob was sent by his parents to Laban Gen. 28.2 David was appointed by his father to keep sheep 1 Sam. 16.11 19. when Saul would have David to wait on him he sent to Jâ—sse 1 Sam. 17.17 so Jerem. 35.7 Jonadabs sons were rewarded foâ— their obedience in this kind Secondly In their marriages For 1. God himself hath given us a pattern by bringing the woman to the man Gen. 22.2 shewing that he who gave a being to the woman had a right to dispose of her in marriage which right now parents have in Gods room 2. We have Gods expresse rule for it Deut. 7.3 1 Cor. 7.36 37. The parent had also power in giving or not giving her that was defloured Exod. 22.17 2. We have the examples of Gods Saints for it as of Isaac Gen. 24.67 Jacob Gen. 28.2 He also asked his daughter of Laban Gen. 29.18 c. Sampson Judges 14.2 4. We have the judgement of the ancient fathers who constantly taught this Doctrine 5. The very heathen acknowledged the equity hereof Gen. 34.3 c. and 21.21 Yea and all Laws confirm it Quest. Why must parents consent be had in marrying their children Answ. First because by marriage they are put from their parents Gâ—n 2.24 therefore it s but equal that it should be with their consent Secondly the parents power by marrying the childe is put over to the husband or wife and shall this power be taken away without their consent Thirdly children for the most part are rash and heady and would undo themselves whereas parents love their children and have more experience and discretion in choosing for them Q. But what if their parents urge their children to marry such as they cannot love Answ. If they have no just exceptions against the party they must labour to the uttermost to bring their affections to the bent of their parents will but if notwithstanding all the means they can use they cannot get affections they may in a reverend manner intreat their parents not to presse them to it Quest. VVhat if parents be negligent in due time to provide their children fit matches may not they provide for themselves Answ. In such a case a childe knowing where a fit match may be had may make it known to his parents as Sampson did Judg. 14.2 craving his consent and help therein and if his parent will not hear he may use the meditation of friends and if the parent be still wilful he may have recourse to the Magistrate who is in Gods stead and the father of his countrey and what the Magistrate doth it s as good a warrant as if the parent did it The like may be done if the Parent be an Idolater Atheist or Heretick and will not yeeld that his childe shall marry to any but such as are of his own profession or disposition Object Though Jacob married one wife by his parents consent yet not the other Answ. Jacob had a general consent from his parents to take a wife of the daughters of Laban therefore if it had been lawful for him to have two wives he had not done it without their consent Object Servants may marry without their Masters consent why not children without their parents A. 1. It s not lawful for servants so to do while the date of their covenant lasteth Secondly Parents have greater power over their children then Masters over their servants the latter being