A Little Cabinet, Section 44
Divers knotty queſtions anſwered, and ſeeming contradictions in the Scripture, reconciled, and many Scruples of conſcience removed.
VVE read 1 John 3. 16. we ought to lay down our lives for the brethren.
Queſt. In what caſes may we hazard or lay down our lives for the brethren?
Anſw. 1. A private Chriſtian may adventure his life for publike perſons, Rom. 16. 3, 4. Greet Priſcilla and Aquila my hel…ers in Chriſt, who have for my life laid down their own necks, unto whom not only I give thanks, but alſo all the Chruches of the Gentiles.
2. A man may warrantably adventure his life, if need require, for a multitude, that they may be preſerved from deſtruction, ſo Moſes, Exod. 32. 31, 32. ſo Paul, Rom. 9. 3. compared with Phil. 2. 17, 18.
3. One publike officer may hazzard his life for another of more concernment in the Church, as Epaphroditus a Paſtor of the Philippians, for Paul an Apoſtle, Phil. 2. 30, &c.
We read in many places of Scripture, that it is the duty of every man to believe, and we find in other Scriptures, that God is the Author of Faith, and without him we cannot believe, John 5. 40, 44.
Q. Why doth God promiſe eternal life to thoſe that do believe, and threaten eternal death to thoſe that do not, ſeeing it is not in their power by nature?
Anſw. 1. That he might by means of thoſe promiſes and threats work us unto that which by nature we are averſe unto, 2 Cor. 5. 11, 20.
2. That we might appear more inexcuſable, when neither promiſes nor threatnings will move us to imbrace free mercy, Acts 13. 46, 51. Acts 18. 6.
3. That the grace of God might as well appear in giving us power to believe, as in giving Chriſt, and in him forgiveneſs of ſins to be believed, Rom. 9. 16. & Rom. 11. 5, 6.
4. That we might apply our ſelves unto God in the uſe of thoſe means that he hath appointed for the working of Faith in us, John 6. 27. Iſa. 55. 3.
5. That we might wholly deny our ſelves, and ſearch, and by ſearching find in the Covenant of grace, matter of free conveyance of power to believe whatſoever is required to be believed, Rom. 10. 17. John 5. 39. Rom. 4. 16, &c.
We read John 3. 3. except a man be born again he cannot ſee the kingdom of God, and we find that he that is born of God 1 John 3. 9. doth not commit Sin.
Q. How or in what ſenſe he that is born of God is ſaid not to commit ſin?
Anſw. 1. He ſins not, that is, he doth not make it his trade as others do; he ſins not out of malice, nor alloweth himſelf in a courſe of ſin; if ſin dwelleth in him, it doth not reign in him, Rom. 6. 12, 14.
2. If he do through ſome ſtrong temptation fall into any ſin, he ſins with an unwilling willingneſs, and with a diſſenting conſent, Rom. 7. 15, 19. So that they that are born of God, do not commit ſin, as they do who are unregenerated.
3. They that are born of God do not commit Sin, That is, they do not ſin againſt Goſpel remedy, as others do; Jeſus Chriſt is the Goſpel-remedy, Acts 4. 12. the going on in a ſtate of unbelief and impenitency, not accepting of Chriſt by Faith and repentance as a Saviour and Mediator, is ſinning againſt this Goſpel-remedy, Acts 16. 31. Compared with John 1. 11, 12.
4. He that is born of God doth not ſin preſumptuouſly, and with wilfull obſtinacy; they ſin rather out of infirmity then of inſolency, out of weakneſs rather then willfulneſs, they do not ſo much overtake faults, as faults overtake them, Gal. 6. 1. In this ſenſe he that is born of God doth not ſin, or that that is born of God doth not ſin; but for all this in another ſenſe the beſt of men do ſin, and have in them ſin Original, and too often fall into actual: who can underſtand his errours? Pſal. 19. 12. Who can ſay I have made my heart clean, I am pure from my ſin? Prov. 20. 9. there is no man that ſinneth not, 1 Kings 8. 46. 2 Chron. 6. 36. But before I proceed further, I will give you a Catalogue of thoſe places of Scripture that ſpeak of man as free from ſin, and then another Catalogue of thoſe places of Scripture that affirm we have ſin in us: and laſtly do what I can to reconcile them together.
Of ſpotleſs Saints.
THou art all fair my love, there is no ſpot in Cant. 4. 7.thee, that is, no ſuch ſpot as the wicked man hath, Deut. 32. 5. Epheſ. 5. 27. That he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, 2 Pet. 3. 14. That you may be found in him without ſpot or wrinkle, Rev. 14. 5. For they are without fault before the throne of God, Col. 1. 22. You who were enemies in your minds, now hath he reconciled in the body of his fleſh through death, to preſent you holy and unblamable, and unreprovable in his ſight. ver. 28. that we might preſent every man perfect in Chriſt, Col. 2. 10. You are compleat in him, Ezek. 16. 14. Thou art comely through my comelineſs, ſaith the Lord, that I have put upon thee, 2 Cor. 5. 21. He was made ſin for us, that knew no ſin, that we might be made the righteouſneſs of God in him, Pſalm 55. 13. The Kings daughter is ſaid to be all glorious within.
Whatſoever grace there is in Chriſt, there is ſomething of the ſame ſtamped upon every true Chriſtian, viz. Is Jeſus Chriſt called the beloved of God? ſo are the Saints too: is he called the Son of God? the Saints are alſo called the Sons of God: Is Chriſt called heir? the Saints are ſaid to be heirs, co-heirs with Chriſt: Is he ſaid to be elect and precious? ſo are the Saints, 1 Pet. 1. 2. He is called the light of the world; they are alſo called light in the Lord, Epheſ. 5. 8. Is he ſaid to be full of grace and truth? ſo are the Saints too, ſome of them, as Stephen, full of grace, Acts 7. 55. and Mary full of grace, &c. They were once blind, but now they ſee; once ſlaves, but now ſons; once dead, but now alive; once drakneſs, but now light; once an heir of Hell, but now an heir of Heaven; once Satans bond men, but now Gods free men; once under the Spirit of bondage, but now under the Spirit of Adoption, that ſeals up the remiſſion of ſins, the Juſtification of their perſons, and the ſalvation of their ſouls, &c.
Of the ſpots in the beſt Saints.
THe moſt holy and beſt of Chriſtians in this life▪ have in them ſin original, and thence too often fall into ſin actual: who can underſtand his errors? Pſalm. 19. 12.
Who can ſay, I have made my heart clean, I am pure from my ſin? Prov. 20. 9. There is no man that ſinneth not, 1 Kin. 8. 46. and 2 Chron. 6. 36.
In many things we ſin all, Jam. 3. 2. There is not a Juſt man upon earth, that doth good, and ſineth not, Eccleſ. 7. 20. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us; and if we ſay we have not ſinned, we make God a lyer, for he hath ſaid in his word, that we all have ſinned, 1 John 1. 8, 10. ſee alſo Rom. 7. 5, 23, 24. Again the Teſtimony of the beſt of Saints in all ages doth teſtifie that none of them all have been without ſin in this life: no not Abraham the Father of the faithfull, Gen. 12. 13, 19. & 20, 2, 5. not Iſaac, Gen. 26. 7, 8, 9. not Jacob, Gen. 27. 19, 20, 24. not Moſes and Aaron, Pſalm 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 12. not David, Pſalm. 51. 1. to 10. & 38. 3, 4. not Peter, Mat. 26. 33, 34, 35, 70. not Paul himſelf, Gal. 2. 11, 12, 13. Rom. 7. 18, 20.
How to reconcile theſe Scriptures together, ſeeing the one ſaith, they have Spots, the other ſaith, they have none.
1. WE are to put a difference between Spot and Spot, as the Lord doth: Deut. 32. 5. Their Spot ſaith he, is not the Spot of my people; ſo his people had not Spots, and yet they had Spots, but not ſuch Spots as wicked men.
2. Whereas it is ſaid they had no ſpot or wrinkle in them, it was as they were made comely by the comelineſs that he had put upon them, Ezek. 16. 14. And as they were covered with the robe of his own Righteouſneſs, Iſa. 61. 10. And ſo their Holineſs and Righteouſneſs was of the Lord, Iſa. 57. 17. Hence he is in Jer. 23. 6. Called the Lord our Righteouſneſs: the nature of Grace and Sanctification in this life, is but imperfect, and growing unto perfection, 1 Cor. 13. 9, 10. Phil. 3. 12, 13. Some Canaanites are ſtill in the Land; although we are entered into Canaan, there is a Remnant of fleſh, as well as a Principle of the Spirit. Gal. 5. 17.
In this ſenſe the Church is not actually purged, but in purging from all defilements, and at laſt there ſhall be no ſpot, nor wrinkle, nor any ſuch thing, Epheſ. 5. 26, 27. So that compleat purity from ſin, and perfection, is to be deſired on earth, yet reſerved for heaven, Rom. 6. 7. Epheſ. 5. 27. Heb. 12. 23. Rev. 21. 27. I have dwelt longer then I intended upon this queſtion, I muſt get it up again in being brief in the next.
We read Mat. 12. 31, 32. The Blaſphemy againſt the Holy Ghoſt ſhall not be forgiven in this world, nor in the world to come.
Queſt. What that ſin againſt the Holy Ghoſt is?
Anſw. The ſin againſt the Holy Ghoſt doth comprehend, and take in three things, Knowledge in the mind, Malice in the heart, perſecuting ſome known Truths, and perſevering therein: for the proof of this, let me inſtance in three Scriptures, firſt, Paul was filled with malice in his heart; but although a ſcholar, he had no knowledge in his mind, as the text ſaith, he had mercy on me becauſe I did it ignorantly; now Peter he had much knowledge in his mind, but no malice in his heart, and ſo although he ſinned out of knowledge, yet he ſined not this ſin, but upon the crowing of the cock, and Chriſts looking on him, he repenteth; now take the knowledge that was in Peter, and joyn it with the malice that was in Paul, and in both theſe perſecute the truth, and perſevere therein, this is that grand ſin, for that grand ſin hath theſe three properties, 1. Knowledge. 2. Malice. 3. Perſeverance in a way of wickedneſs, for finalneſs, maliciouſneſs, and univerſalneſs muſt be taken joyntly together, not ſeverally one from another, if by them we would deſcribe the ſin againſt the Holy Ghoſt; for a man may fall knowingly and maliciouſly, yet unleſs he fall finally, and ſo make a defection from the truth, not through fear or infirmity, but out of hatred, blaſphemy, and perſecution; if he come not up to this, he hath not committed this ſin, for we find all the former ſins to be pardonable.
It is reported of Julian that committed this ſin, that he was from his child-hood trained up in piety, and attained to great knowledge, and when he came to the Empire, he carryed himſelf with much clemency, but after this, he came to deny Chriſt in France, and turned a moſt bloody butcher, and barbarous perſecutor to poor Chriſtians; after this being either wounded in a battle, or a blow from heaven, he took a handfull of his blood, and flung it up into the air, and burſt out into a moſt wicked experſſion againſt Chriſt, and ſaid, thou man of Galilee, thou haſt overcome me, and ſo miſerably dyed.
Queſt. Is not Election the cauſe of ſalvation, and Reprobation the cauſe of damnation?
Anſw. Election and Reprobation are not in any ſenſe the cauſes of ſalvation and damnation, but Chriſt is the proper and meritorious cauſe of ſalvation; and ſin the proper and meritorious cauſe of damnation: Election and Reprobation they are but precedent and precurrent acts or decrees, and the cauſes of ſalvation and damnation, they come in between the decrees and the execution thereof.
Queſt. How could Chriſt, being but one, make ſatisfaction for the ſins of ſo many?
Anſw. How could father Adam, being but one, infect ſo many with original ſin? I hope you will grant that the ſecond Adam was as well able to ſanctifie, as the firſt was to putrifie; for though Chriſt was but one, yet he was ſuch a one as was greater and better then all, and ſo able, and ſufficient to ſatisfie for all, and to redeem all as well as he made all; and the blood of ſuch a one as Chriſt, the ſon of God, was of ſuch an infinite value and price, that it did ſurmount and ſurpaſs in dignity and worth, all the ſouls in the world; and his ſufferings and merits were a ſufficient ſatisfaction, if intended and applyed to that end for to ſave ſo many worlds of men, as there is men in the world.
Queſt. Did Chriſt fulfil the moral Law, or ten commandments by his death?
Anſw. He did ſatisfie and perform for his people what the Law could require and exact from them, and ſo became the end of the Law, for righteouſneſs or Juſtification, to every one that believeth, Rom. 10. 4. And ſo redeemed and freed them from the Curſe of the Law, Gal. 3. 13. By being made a Curſe for them, &c. but it ſtill remains in full force and vertue, as a Rule of life, as it is opened by Chriſt, Mat. 5. There is ſome difference in the adminiſtration of it, ſince Chriſts coming, from the adminiſtration of it before his coming.
Queſt. Hath not Chriſt dyed for all men, and taſted death for every man? 2 Cor. 5. 15. 1 Tim. 2. 6.
Anſw. The word All, is not to be alwaies taken for every one; for the word All hath many reſtrictions; for this word All is very often taken in Scripture for all kinds, as Paul exhorteth, that ſupplication be made for all men, that is, ſome of all ſorts and degrees, as well Rulers as others, 1 Tim. 2. 1. So it is ſaid, that Moſes was learned in all the wiſdom of the Aegyptians, that is, in all kind of wiſdom; ſo we read, that Chriſt healed all diſeaſes, that is, all manner of diſeaſes; All is ſometimes reſtrained in Scripture to Gods peculiar people; Chriſt ſaith, I will draw all men to me, John 12. 32. That is, all men that the Father gave him, John 6. 4, 5. See Iſa. 54. 13. Again we read, they ſhall be all taught of God, not all the world ſure, but all Gods people: Again, I will pour out my ſpirit upon all fleſh, Acts 2. 7. Theſe cannot be meant of all the wicked: Again we read, 1 Theſſ. 2. 15. They pleaſe not God, and are contrary to all men, that is, all good men: Again we read, Mat. 10. 22. Ye ſhall be hated of all men for my names ſake, that is, of all wicked men; by which we may ſee how the word All is taken variouſly, and therefore it is to be limited, and determined to perſons and things, according as the text will bear, and no otherwiſe; and when as it is ſaid, he taſted death for every man, it is to be taken for many, for inſtance, Cant. 3. 8. Every man had his ſword on his thigh. Mic. 4. 4. Every man ſhall ſit under his Vine. 1 Cor. 4. 5. Every man ſhall have praiſe of God: Now conſider, every man in the world had not a ſword to wear, nor a Vine to ſit under, neither ſhall every man have praiſe of God; ſo every man is not to be taken, for every man in the world particularly: but if it were granted that Chriſt taſted death for every man particularly, and that all have ſome Benefit by the death of Chriſt, viz. Their natural lives, and the poſſeſſion of the creatures, yet it doth not follow, if he taſted death for every man, that therefore he ſuffered the wrath of God for every man, and the puniſhment due to all for their ſins, Mat. 27. 34. He taſted the vinegar mingled with gall, but he would not drink it: and may there not be ſome myſterie held out thereby to the point in hand? you that are ſpiritual, Judge.
Queſt. Doth not God give to every man ſome Talent or Talents, which if a man did improve, ſhould be increaſed?
Anſw. Yea, and there is no man that doth avoid ſo much evil, and do ſo much good as he ought and might: conſider that to ſome the Lord doth give natural Talents, as Wiſdom, Wealth, Art, &c. And to other ſpiritual Talents or Gifts, as to Pray, Propheſie, Interpret; and God may very juſtly damn men for not improving what he g…ves them; therefore we read, that the very Heathen, that had but the very Light of Na…ure, and walked not up to that, will be inexcuſable at the day of judgement: but withall conſider this, that to ſin againſt the Law of Nature only, is enough to damn men, yet the improvement of the Law of Nature is not ſufficient to ſave men, for there is a Knowledge of Chriſt, Faith in him, and Obedience to him required as abſolutely neceſſary to ſalvation, John 17. 3. John 3. 36. Luke 19. 27. Compared with Rom 1. 20, 21. Rom. 2. 15. Theſe Scriptures compared together will prove the whole anſwer to this queſtion.
Queſt. How came the Sabbath day to be changed from the ſeventh day to the firſt, and from a Sabbath day to the Lords day.
Anſw. By divine authority, as may appear by the practice of our Saviour Chriſt and his Apoſtles, John 20. 19. compared with Act. 20. 7. 1 Cor. 16. 1, 2. This is the day they preached, prayed, brake bread, and collected for the poor.
And ſo it came to be called the Lords day, Rev. 1. 10▪ Becauſe the ſpecial dedication thereof was to the Lords ſervice.
So then this day was changed from the ſeventh to the firſt, and from a Sabbath to a firſt or Lords day, becauſe it might ſerve for a thankful memorial of Chriſts reſurrection: for as God reſted from his Labour on the laſt day of the week, ſo Chriſt ceaſed from his labour and afflictions on this day, Matthew 28▪ 1. compared with Gen. 2. 1▪ 2. As the one therefore was ſpecially ſanctified, in regard of the Creation of the world, ſo was the other in reſpect of the reſtauration and redemption of the world, which of the two is a greater work then the Creation.
So then the ſourth Commandment doth not require a ſeventh day from the Creation, but a ſeventh day in general: ſo then it doth not hence follow that we ſhould reſt the ſame day the Lrod reſted, but that we ſhould reſt from our works one day in ſeven, as he reſted from his; which day under the Law he appointed to be the laſt day of the week; ſo nothing hindereth but by his ſpecial appointment under the Goſpel, it may be the firſt day, and yet the ſubſtance of the Commandment nothing altered: if any reply and ſay, why doth not the new Teſtament mention this change? I anſwer, becauſe we read of no queſtion moved about the ſame in the Apoſtles time: ſo then a Sabbath day, the Lords day, or the firſt day of the week, which is all one, is conſtantly and perpetually to be obſerved, and never to ceaſe till it be perfectly conſummated in the heavenly Sabbath, Heb. 4. 9, 10. The Jews were to work ſix daies, and reſt the ſeventh day; firſt work, then reſt: but now we are to reſt the firſt day, and work the following dayes; firſt enter into reſt, and then work, as an effect of that reſt.
We read John 10. 27. And Chriſt ſaid, my ſheep hear my voice.
Queſt. How are believing man and women ſaid to be his ſheep?
Anſw. Firſt, we are ſaid to be his by donation, God gave us to Chriſt.
2. We are ſaid to be his by purchaſe, he bought us with a dear price.
3. We are ſaid to be his by Covenant.
4. We are ſaid to be his by Covenant.
5. We are ſaid to be his by Marriage.
6. We are his by birth, we are born from above.
Queſt. Whether a godly man ought to pray, when he hath not the freſh gales of the ſpirit drawing him forth thereunto?
Anſw. Then is the principal time to pray, but not the only time; for he is to pray alſo at other times; firſt, we are commanded to pray at all times, Luke 18. 1. Luke 21. 36. Secondly, we have example as well as precept to prove this truth, Pſalm 119. 25, 154. David in the midſt of deadneſs fals to prayer for quickening, ſaying, quicken me according to thy word.
Queſt. Whether it be the duty of a wicked man to pray, ſeeing we read Prov. 15. 8. That, the Sacrifices of the wicked is an Abomination to the Lord?
Anſw. It is undoubtedly the duty of a wicked man to pray, and the Priviledge of a Chriſtian that he can do it, though they that have no faith, cannot ſeek Chriſt as they ought; yet it is their duty to pray and to ſeek after Chriſt, Pſal. 79. 6. Pour out thy wrath upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name: So again, Jer. 10. 25. If the not calling upon the name of God be a ſin, then to call upon the name of God is a duty: Hence Peter calls upon Simon Magus, Acts 8. 22. Though an unbeliever, to pray.
The Phariſee and the Publican both went to the Temple to pray, Luke 18. 10. So again Ephraim, Jer. 31. 18. Yet not converted, prays unto the Lord to turn him. Again, we may ſee 1 Kin. 21. 27. Ahab humbled himſelf, and rent his cloaths, and put ſack-cloath upon his fleſh, and faſted, ver. 29. I will not ſaith the Lord bring the evil in his daies, but in his ſons daies I will bring the evil upon his houſe. So then it doth plainly appear, that it is the duty of all men to pray, only it is the priviledge of the regenerate, they can pray in the ſpirit, and with underſtanding too: a Chriſtians ſeeking of God, is the effects of Gods ſeeking of him; and a mans praying before faith, is the effect of the common work of the ſpirit; our ſeeking after faith, is the effect of the ſaving work of the Spirit; external Actions ſhall have externall anſwers; ſpiritual actions ſhall have ſpirituall anſwers, &c.
We read in four Scriptures, of Iniquity, Tranſgreſſion and Sin, Exod. 34. 7. Mic. 7. 18. Levit. 16. 21. Iob 13. 23.
Queſt. What difference is there between Iniquity, Tranſgreſſion, and Sin? are not theſe three one?
Anſw. Iniquity is that which is done againſt another man; Sin, that which is done againſt a mans ſelf; and Tranſgreſſion, that which is done immediately againſt God, 1 Sam. 2. 25. But the Scriptures in ſome places make them all one; but where we find theſe three words, Iniquity, Tranſgreſſion, and Sin, laid down together; we are to underſtand that the Lord doth ſpeak of our ſin, with all its aggravations, with all its haynous circumſtances, ſin with all its malignity.
Queſt. Whether God may forgive a man his ſin, and yet the man himſelf not know it?
Anſw. A mans ſins may be forgiven him, and he not know it, Lam. 3. 42. We have tranſgreſſed, and have rebelled, and thou haſt not pardoned, &c. yet God had pardoned, and God had forgiven them, and yet they lay under ſuſpence of pardon; and this is the caſe of many ſouls at this day.
Queſt. If God pardons ſin, whether or no doth he afflict and puniſh men for it afterward?
Anſw. God in his deſpenſation of Juſtice, doth puniſh no man but where ſin is: Sin entered into the world and death by ſin: it is true, ſometimes the Lord doth afflict for tryall, and not for ſin, ſo was Jobs affliction.
Now that God doth puniſh his people for ſin, though their ſins be pardoned, will appear from theſe two Scriptures, 2 Sam. 12. 14. How be it, becauſe by this deed thou haſt given great occaſion to the enemies of the Lord to blaſpheme, the child ſhall ſurely die: I will puniſh thee in thy child, I will pardon thy ſin, yet I will puniſh thy ſin. So likewiſe in 2 Sam. 7. 14, 15. I will be his father, and he ſhall be my ſon: if he commit Iniquity, I will chaſten him with the rod of men, but my mercy ſhall not depart away from him, this was a promiſe to Solomon; ſo the Pſalmiſt quoting this expreſsion, Pſalm 89. 31, 32. If they break my Statutes, and keep not my Commandments, then I will viſit their tranſgreſſions with a rod, Amos 3. 2. You have I known of all the families of the earth, therefore I will puniſh you for all your Iniquities.
Object. Did not Chriſt fuffer for our ſins, and muſt we ſuffer too? how can this hang together?
Anſw. When we ſay we are puniſhed for ſin, we are to take notice, that there is a great deal of difference between our ſufferings for ſin, and Chriſts; our puniſhment for ſin is not by way of ſatisfaction to divine Juſtice, for ſo Chriſt was puniſhed, Iſa. 53. The chaſtiſement of our Peace is laid upon him.
Queſt. Whether pardon of ſin goes before faith and repentance, or follows after?
Anſw. Doubtleſs in the court of heaven, according to election, Chriſt being a Lamb ſlain from the foundation of the world, our ſins are forgiven and done away; but as to our apprehenſion and manifeſtation, God doth pardon ſin after a man repents and believes, Act. 3. 19. Repent ye therefore, and be converted, that your ſins may be blotted out, ſee Acts 26. 18. Epheſ. 2. 3, 12. That at that time ye were without Chriſt, being Aliens from the commonwealth of Iſrael, and ſtrangers from the Covenant of Promiſe, having no hope, and without God in the world.
Queſt. Whether it be conſiſtent with the ſtate of pardon, to fall into the ſame ſin again, and again, over and over?
Anſw. Pardoned men have fallen often into the ſame ſin, Gen. 42. 15. It was a groſs ſin for Joſeph to ſwear an heatheniſh oath, by the life of Pharoah ye ſhall not go forth hence, except your youngeſt brother come hither; ſend one of you for him, and you ſhall be kept in priſon, or elſe, by the life of Pharoah, ſurely you are ſpies; ſo that Joſeph ſwore twice by the life Pharoah: ſo we read of Jehoſaphat, he fell twice into the ſame ſin, 2 Chron. 20. 35, 36, 37.
Beſides conſider, that although grace doth free us from the dominion of ſin, and from the damning power of ſin, and from the love of ſin, yet grace doth not free any man from the ſeeds of any one ſin, and therefore it is poſsible for a ſoul to fall again and again: as for inſtance, Lot was twice overcome with wine, John twice worſhipped the Angel, Abraham out of fear often diſſembled, and laid his wife open to adultery to ſave his life, ſee Gen 20. 13. and Gen. 12. David was reſolved to kill Nabal, and all his innocent family, and a little after he fell into the foul murther of Ʋriah. Jacob twice told a lie for compaſsing the bleſsing, Gen. 27. 19, 21. Lot was twice made drunken, and committed Inceſt with both his daughters, Gen. 19. Peter thrice denies his Maſter, and every time worſe then another, Mat. 26, &c. Theſe things are written to caution us that ſtand, that we fall not; and to comfort them that are fallen, that they deſpair not.
Queſt. How ſhould a Chriſtian come to ſee the greatneſs and vileneſs of his ſin? or how ſhall I aggravate my ſin, that I may ſee it as it is in its colours?
Anſw. 1. Conſider firſt how oſten thou haſt ſinned againſt the motions of Gods Spirit, and ſo grieving the ſpirit by withſtanding Divine motions.
2. So ſinning againſt the frequent manifeſtations of Gods Love to thy ſoul, this doth grea…ly aggravate ſin: this did aggravate Solomons ſin, 1 Kin. 11.
3. Conſider how thou haſt ſinned againſt the rebukes and checks of thine own conſcience, Jam. 4. 17. To him that knoweth to do good, and doth it not, to him it is ſin.
4. To ſin againſt Gods warnings or Judgements, either againſt others or our ſelves, this doth heighten our ſin, ſee Dan. 5. 22, 23. compared with 2 Chron. 28. 22.
5. To ſin againſt mercies, is an aggravation of ſin, 2 Sam. 12. I delivered thee out of Sauls hand, I gave thee thy Maſters houſe, if all this had been too little for thee, I would have given thee ſuch▪ and ſuch things, wherefore haſt thou diſpiſed, &c.
6. There is a reſiſting of the Spirit, Acts 7. 51. And there is a vexing the Spirit, Iſa. 63. 10. But they rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought againſt them.
7. Sin is aggravated, when a man doth frequently fall into the ſame ſin.
8. Sin is aggravated, when it is done in a way of complacencie, when we love and delight in it.
9. Sin is aggravated, when it is done by one that lives under much means of Grace; this made a woe to be pronounced againſt Chorazin and Bethſaida.
10. This alſo doth aggravate ſin, when it is done againſt vows, purpoſes, promiſes, prayers and reſolutions. This doth add perjury to our Iniquity.
Queſt. Who are thoſe that are neareſt related one to another in this life, amongſt the ſons of men?
Anſw. The members of Chriſt, whether ſtrong or weak, high or low: Religion puts men into the neareſt Union, and the moſt endeared Relations; they who are united together in the blood of Chriſt, are knit together in the ſtrongeſt bands.
Queſt. Whether ſin may be dying, when in our own apprehneſion, and in the apprehenſion of others it is rather increaſing?
Anſw. Corruption may be then moſt enfeebled, when in our own apprehenſion it is moſt enraged, viz. A coal of fire glows moſt, a little before it goes out: and a candle burning into the ſocket, gives a blaze, even as it is going out: a long dark night, ſometimes is moſt darkeſt, a little before break of day, the devil rageth moſt, when he is neareſt chaining up: many a Fowl fluttereth moſt, when his neck is broken, or his head cut off.
Queſt. Seeing all men under heaven, are either in the ſtate of Nature, or in the ſtate of Grace, how may we know who is in the ſtate of Nature, and who is in the ſtate of Grace? or what are the diſtinguiſhing Characters of the one, and alſo of the other?
1. A man in the ſtate of Nature is one that doth live, and walk in an open or ſecret courſe of ſin, contrary to the Scriptures, and the light of Nature.
2. He is one that doth live quietly, and ſecurely, and contentedly, in a ſecret ſtate of ignorance.
3. He is one that doth reſt upon, and glory in a form without a power.
4. He doth in his judgement prefer, and in his will deliberately chuſe the things of this world, before the things of Chriſt.
5. He is one that doth contemptuouſly turn his back upon the Ordinances of God, and tenders of Jeſus Chriſt.
6. He is one that is apt to perſecute with his hand, and revile with his tongue the people of God, Phil. 1. 28.
7. He is one that will cloud and colour wicked practices with ſpecious pretences, devour widdows houſes, and for a pretence make long prayers.
8. He is apt to be a great exactor of holineſs upon others, but he will do but little himſelf; bind heavy▪ burdens, and lay them upon others, &c.
9. He is apt to be carefull in ſmall matters, and negligent in great things.
10. And laſtly, a man may ſeem to make a great progreſs in Religion, and yet be but in a ſtate of condemnation, viz. It is ſaid of Simon Magus, that he believed, Act. 8. 13. It is ſaid of Judas, that he repented: others did hear the word with joy, and ſome partake of the heavenly gift and powers of the world to come, and were ſanctified, Numb. 24. 2, Balaam is ſaid to have the Spirit of God, and to have his eyes opened, and to have heard the word of God, and to have ſeen the viſions of the Almighty, ſo that he propheſied of the Kingdom of Chriſt, ver. 19. So Jam. 1. 26. If a man amongst you ſeem to be religious, and bridleth not his tongue, this mans religion is vain.
Queſt. What are the Characters of a true Chriſtian, by which I may be able to diſcern between him and a man in the ſtate of nature?
Anſw. There are many external diſcernable Characters of a true Chriſtian, and there be alſo many internal evidences. Firſt, there are many external Characters.
1. He that doth ſee his intereſt in the promiſes, he will let us know it, by cleanſing himſelf from all filthineſs of fleſh and ſpirit, 2 Cor. 7. 1.
2. He that is a ſervant unto God, will let us know it by his obedience to him, Rom. 6. 16.
3. If you ſay that you are Chriſts ſheep, let it appear by your hearing his voice, Joh. 10. 27.
4. If you ſay that you do abide in him, let us know it by your endeavouring to walk as he walked 1 Joh. 2. 6.
5. If Chriſt hath dyed for you, let us ſee it by your living unto him, 2 Cor. 5. 15.
6. If you do know him, ſo as to have an intereſt in him, let it appear by keeping his commandments, 1 Joh. 2. 4.
7. If you have received a Kingdom that cannot be moved, let us ſee it by your ſerving him with reverence and godly fear, Heb. 12. 28.
8. If you be the ſpouſe of Chriſt, let us know it by your enquiring after him, Cant. 5. 6. 9.
9. If you be his Diſciples, let us know it by your love one to another, Joh. 13. 35.
10. If you ſay you live in the ſpirit, let us know it by your walking in the ſpirit, Gal. 5. 25.
11. If you do abide in the true Vine, let us know it by your fruitfulneſs, Joh. 15. 5.
12. If you ſay that you are indeed Chriſts, let us know it by your crucifying the fleſh, with the affections and luſts, Gal. 5. 24.
13. If you are indeed planted in his houſe, let us know it by your flouriſhing in his Courts, Pſal. 92. 13.
14. If Chriſt hath choſen you to ſalvation, let us know it by your ſanctification of the ſpirit, and the belief of the truth, Epheſ. 1. 4.
15. If you ſay that you do live in his will, let us know it by your doing his will.
16. If you ſay that you have faith in Chriſt, let us ſee it ſo appear by its works, Jam. 2. 18.
17. Who is a wiſe man amongſt you all, and endued with knowledge? let him ſhew out of his good converſation, his works with meekneſs and wiſdom, Jam. 3. 13.
Queſt. But are there not ſome things in a Chriſtian that cannot be in an hypocrite; if ſo, pray let me know what they are?
Anſw. There are ſome flowers that grow not in natures garden, and ſome pearls that are not to be found in the worlds field, and ſome precious things in a true Chriſtian, that were never found in a caſtaway, viz.
1. A true Chriſtian indeed will mourn in ſecret, confeſs to God, and judge himſelf for thoſe ſins that no man can ſpot him for; his greateſt and hotteſt conflicts are againſt inward pollution, obvious only to the eye of God and our ſelves.
2. A true Chriſtian indeed doth as earneſtly deſire to have his ſin purged as pardoned, and himſelf fitted to do or ſuffer for the name of Chriſt.
3. He doth loath, hate, and abhor, and refrain ſin, from a right principle to a right end, and ſo in his heart ſaith with Joſeph, how ſhall I do this evil, and ſin againſt God?
4. He is willing to be ſearched be any Chriſtian in any thing; and many times he entreats the Lord to ſearch him, Pſal. 139 23, 24.
5. He labours in all duties and ſervices to approve his heart to God.
6. In reſpect of the general bent, and ſrame of his heart, ſubjects to Chriſt.
1. Freely and ſweetly.
2. Univerſally, in one thing as well as another, without any exception, or reſervation.
3. This he doth conſtantly and unwearyedly, at leaſt in deſire.
4. He mourns in ſecret, when God is diſhonoured.
Theſe are ſuch flowers of Paradiſe that were never ſeen to grow in natures garden, until the new man was put on, and the party renewed in the Spirit of his mind let us then make the word and ſpirit the judge of our condition, for if we make ſenſe and reaſon the judge of our condition, we muſt reſolve to l…ve in fear, and lie down in ſorrow.
Queſt. Whether man hath a free will, yea or no?
Anſw. Mans will is free to all that is evil; ſo ſaid the Apoſtle, to do evil, is preſent with me, but how to do that which is good, I find not.
So man hath free will to do evil, but no will to do good, becauſe the one is natural, the other is ſupe natural, Rom. 9. 16. So then it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy: poor man would be like the ſpider, ſpinning out a thred of his own, and ſo think to climb up to heaven by a thred ſpun out of his own bowels, J…b 8. 14. This thred will be cut off, there is an emptineſs and inſufficiency in our nature to any thing that is ſpiritually good, we are not ſufficient of our ſelves to think any thing, as of our ſelves, but all our ſufficiency is of God: we have no grace but what we receive from Chriſt, and grace is no grace, unleſs it be every wav free; therefore we have little reaſon to boaſt of the freedom of our will, to any thing that is ſpiritually good, becauſe our will is not free, till it be by grace made free; we have no power to become the Sons of God, till it be given us to believe in his name.
Queſt. Whether a man may fall from grace, yea or no?
Anſw. A true Chriſtian can never totally and finally fall away from grace; it is true there is a kind of ſeeming holineſs, which may be loſt, and a form of godlineſs, which may vaniſh and come to nought, Heb. 6. 4, 6. and 10. 29. It is true alſo that Gods own people called and choſen, may n…uch damp and quench the grace of God which is in them, and may ſhew much infirmity in particular fals, the ſenſe of it may be much leſſened, power of it weakned, the degree of it abated, but the habit cannot be utterly loſt, the life of it never goes out; conſult with theſe Scriptures, and they will prove this truth, Jer. 31. 3. I have loved thee with an everlaſting love, 2 Tim. 2. 19 Nevertheleſs, the foundation of God ſtandeth ſure, Heb. 7 25. He ever liveth to make interceſſion for them, John 10. 28. And I give unto them eternal life, and no man ſhall pluck them out of my hand, 1 Pet. 1. 5. Who are kept by the power of God, through faith, to ſalvation.
Now if any ſay a man may fall away from grace, let me ask him.
1. Is the ſurety of the New Teſtament grown ſo uncertain? Heb. 7 22.
2. Is the promiſe now come to be ſo mutable?
3. Is the power of God grown ſo weak? 1 Pet. 1. 5.
4. Is the will of God become mutable? 2 Tim. 2. 19.
5. Is the free, eternal and everlaſting love of God become changable? John 13. 1. Iſa. 54. 10 The mountains ſhall depart, and the hils be removed, but the kindneſs of the Lord ſhall not depart: men and Divels ſhall as ſoon dethrone God, pluck the Sun out of the firmament, and Chriſt out of the boſom of the Father, as they ſhall pluck a believer out of the arms of Chriſt, or rob him of his intereſt in the precious promiſes: what ſhall I ſay more? A Chriſtian is but a weak ſubject to fall, but he hath a ſtrong God, a ſtrong Saviour, and ſtrong promiſes: he hath a foundation: firſt, a ſure foundation: ſecondly, it is a foundation of God that cannot ſhake, but ſtandeth firm, &c.
Queſt. How ſhould a godly man or woman follow their particular calling with comfort, pleaſure, eaſe and delight, that ſo they might live ſweetly till they go hence, and at laſt dye comfortably?
Anſw. The Scripture ſhews that men muſt have a calling, and teacheth them how to beliave themſelves in it. Tht firſt Adam and the ſecond, the two only innocent perſons that ever lived upon the earth, had both of them a calling. Adam dreſt the garden, and Chriſt was a Miniſter of the circumciſion, Gen. 2. 15. Rom. 15. 8.
1. How a man may and ought to follow his calling providently, Proverbs 27. 23. and 2 King. 2. 23.
2. Diligently, Eccleſ. 9. 10. with Geneſis 31. 6. 40.
3. Faithfully, not truſting to our own toyling, without building upon Gods bleſſing, Deut. 8. 18. Prov. 10. 22.
4. Moderately, not hindring our ſelves in the exerciſe of Religion, Luk. 10. 39, 40. &c. not wearing away our bodies with exceſſive toyl, Exod. 18. 18, &c. avoiding exceſſive care, which diſturbs and annoies the heart, Pſal. 108. 1. 1 Tim. 2. 8. not with a will to be rich, but to be imployed for Gods glory, 1 Tim. 6. 9. 2 Cor. 12. 14. Epheſ. 4. 28.
Obſerve a few rules in buying, and a few rules in ſelling. Firſt in buying. (1.) Do not ſay the commodity is naught, when you know it is good, Prov. 20. 14. (2.) Do not give counterfeit mony, Gen. 23. 16. (3.) Do not long defer the paying, when you have bought, Prov. 3. 27, 28. (4.) Do not buy thoſe commodities that are not fit to be ſold, as ſtollen good, Monuments, as Croſſes, Beads and Images, Amos 2. 16. then in ſelling,
1. Do not multiply words in ſelling, in a multitude of words there is ſin, ſaith Sol…mon.
2. Do not ſell thy commodities by falſe weights, Amos 8. 5. Micah 6. 10.
3. Do not work upon the ignorance or ſimplicity of him that comes to buy, 1 Theſ. 4. 6.
4. Do not imbaſe a commodity from its primative worth, and yet ſell it at the full price, Amos 8. 6. Iſa. 1. 22.
In a word, in all our endeavours and pains, let us be without care, 1 Pet. 5. 7. caſting all your care upon him, for he careth for you, Pſal. 37. 3, 4, 5. Truſt in the Lord and do good, ſo ſhalt thou dwel in the Land, and verily thou ſhalt be fed; delight thy ſelf in the Lord, and he ſhall give thee the deſire of thine heart; commit thy way unto the Lord, truſt alſo in him, and he ſh…ll bring it to paſs, Prov. 16. 3. Commit thy way to the Lord, and thy thoughts ſhall be eſtabliſhed, Pſal. 55. 22. caſt thy burden upon the Lord, and he ſhall ſuſtain thee, remember the world was made of nothing, Heb. 11. 3. and Job tels us that it doth hang upon nothing, Job 26. 7. therefore to depend upon it, is to depend upon nothing, Prov. 24. 5. Wilt thou ſet thine eyes upon that which is not? ſurely the faſhion of this world paſſeth away, and here we have no continuing City, our bodies are cottages of clay, which ſhortly will beblown down by the wind of death, yea their falling began with their building.
Queſt. Whether a godly man may buy and ſell, eat and drink, travel and diſcourſe with an ungodly man or men?
Anſw. We find in the Scriptures that a good man is to love his enemies, and to do good unto all, Gal. 6. 10. The Lord doth cauſe the Sun to ſhine, and the rain to fall upon them, therefore beware of judging and condemning them: are they proud? who can tell but God may humble them: are they unclean? who can tell but God may cleanſe them: we ought to be courteous in our behaviour towards them, Gen. 23. 7, 12. Abraham bowed himſelf to the people of the Land, Chriſt was tender hearted towards them, he wept over them that were to ſhed his blood: and we are to own and commend what there is of God in them: ſo it is ſaid, Chriſt did love the young man in the Goſpel, for thoſe natural parts that there were in him. God is the fountain of common gifts, as well as of ſaving grace. The Lord doth make uſe of them, to bring out of their loyns many precious men: and ſometimes he doth make uſe of them, to help the woman, and ſometimes to awaken his people, and put them upon their guard: but in all our converſings with wicked men, take heed to theſe things. (1.) Walk warily and circumſpectly before them, Phil. 2. 15. For you are in the midſt of a crooked and perverſe Nation, 1 Pet. 2. 12. Having therefore your converſation honeſt amongst the Gentiles, ver. 15. For ſo is the will of God, that with well doing, we put to ſilence the ignorance of fooliſh men. (2) Beware of envying at their proſperity, becauſe God hath prohibited that, Pſalm 37. 1. Conſider, they have their reward here in this life, Prov. 24. 19. There is no reward to a wicked man in another life. (3.) Beware of cracking a good conſcience to procure their favour, as Judas did: conſider their favour is fickle, and it is a madneſs to loſe the favour of God, to gain the favour of his enemies. (4.) Beware of omitting thoſe duties that God requires of you for fear of them: this is to life up man more then God. Conſider, omiſſion may damn a man, as well as commiſſions, and hereby we ſhall gratifie carnal men, by omitting of good duties, for fear of them: and by this we ſhall ſtagger thoſe that were coming on in the wayes of God. (5.) Beware of too deep a familiarity with them, and that for theſe reaſons. Firſt, becauſe they have no communion nor fellowſhip with God, Epheſ. 2. 12. They are without Chriſt in the world, and have communion with Satan, 1 John 5. 19. The whole world lyeth in wickedneſs. Again, deep communion with them is very dangerous to your ſouls. Joſeph by this began to ſwear, by the life of Pharaoh; and Peter being a little in bad company how ſoon could he ſwear and lye, both one after another.
Queſt. Whether recreation be lawful, and if ſo, what recreation and when to be uſed, and how long, and how oft?
Anſw. Recreation in ſome pleaſant and harmleſs exerciſe is lawful, as might appear by the teſtimony and practices of many good people, ſometimes making uſe of their liberty therein; obſerving theſe and the like rules.
1. In, and by things lawful, not vain, as filthy or ſlanderous ſongs, 1 Cor. 15. 33. Pſal. 69. 12.
2. Not fooliſh talking, and unſaintlike jeſting, Epheſ. 5. 3, 4
3. Not dicing, carding, ſtage-playing, and fidling.
4. We are not to uſe recreation as we do meat and drink, but as wine, ſeldom, and little at a time, 1 Tim. 5. 23.
Then there are times in which no recreation is either lawful or expedient.
1. On the Sabbath or Lords day it is altogether forbidden, Iſa. 58. 13.
2. In the time of mourning, for it becomes no body to be jolly, when God is angry, Iſa. 22. 12, 13. Mat. 9. 55.
3. It muſt be done in a fit time, as our occaſions will bare; that we may redeem time, and not ſet ſpurs to a running horſe, as it were a benefit to be rid of time, that is neither for our profit here, Proverbs 21. 17. nor our ſafety hereafter, Mat. 25. 30.
4. It muſt be made uſe of, in a fit manner, for no more then we are willing to loſe.
5. It muſt be carried on ſoberly, not over earneſtly; it is dangerous for a man to give up himſelf too much to pleaſurable things, 1 Cor. 7. 31. for wiſdom muſt be the moderator of our mirth and content, Eccleſ. 2. 3.
6. This alſo muſt be done in good company, not with men of evil manners, leſt we bring our ſelves to be in danger to be partaker of their ſins.
Queſt. In as few words as may be anſwer me to theſe eight things.
1. Election, what it is?
2. The cauſes of it.
3. The ends of it.
4. The effects of it.
5. The Subjects of it.
7. The properties of it.
8. The ſigns of it.
Anſw. I have ſpoken to Election before in its place, but ſeeing here are more particulars, then there I have ſpoken unto, I ſhall anſwer each briefly.
1. As to election what it is? conſider that it is a ſpecial decree of God, touching the conferring of eternal ſalvation, by Chriſt the Redeemer, to certain men of meer mercy and good will.
2. As to the cauſes of election, it is the love of the Trinity, God Almighty, Father, Son and Holy Ghoſt. The manner of working peculiarly to each of them: the Scripture expreſly ſheweth that the Father and the Son did elect us, Epheſ. 1. 4. John 15. 16. In which we may not exclude the Holy Ghoſt, who hath one common God-head with them, 1 Joh. 5. 7. So that the cauſe which moved God to elect, was his meer good will, and nothing elſe, as appears by theſe enſuing undeniable reaſons.
1. By the word of God, he hath predeſtinated us, according to the good pleaſure of his will, Epheſ. 1. 5. Rom. 11. 5.
So then we are not elected for foreſeen faith, for every cauſe is before the effect, now faith is after election, Act. 13. 48.
So in the next place we are not elected for any foreſeen works, for the Apoſtle doth exculde all works from being either cauſes of election or reprobation, Rom▪ 9. 11, 12.
3. The ends of election may be reduced to theſe three heads.
1. The glory of God, and the celebration, and declaration of his mercy, Romans 9. 23. Epheſ. 1. 6.
2. The ſecond end is, that we ſhould be ho. ly, Epheſ. 1. 4. He did not chuſe us becauſe we were then holy, but that we might be holy.
3. The third end is the ſalvation and glory of the elect, therefore they are ſaid to be ordained to eternal life, and prepared unto glory, and choſen unto ſalvation, Acts 13. 48. Rom. 9. 23. 2 Theſ. 2. 13.
4. The effects of election, are the mediation of Chriſt, adoption, vocation, ſaving faith, juſtification, glorification, in a word, Gods election is the root of all gifts of God in us, and the foundation of all ſaving benefits beſtowed upon us.
5. The Subject of election is double, the firſt is him in who we are elected, and that is Chriſt, he hath choſen us in him, ſaith Paul, Epheſ. 1. 4.
The other Subject is the perſons that are elected, and theſe are not all the ſons of Adam without exception, for he that taketh all, and refuſeth none, cannot properly be ſaid to chuſe; the elect conſidered comparatively, are a little flock, a remnant, a garden incloſed, a ſpring ſhut up, a fountain ſealed, they be as one of a City, two of a tribe, they be but a handful to a houſe full, a drop to the Ocean. Yet if we conſider them ſimply in themſelves, they are an innumerable number, that cannot be numbred, Epheſ. 5. 23. Many ſhall come from the Eaſt and Weſt, and ſhall ſit down in the Kingdom of God, Rom. 5. 19. By the obedience of Chriſt, many ſhall be made righteous, Rev. 7. 9. John ſaith he ſaw an innumerable multitude of all Nations and tongues which ſtood before the lamb, cloathed with long white robes, and palms in their hands, ſo that the number of Gods elect, conſidered by themſelves alone, is great.
6. The Prerogatives of the Elect, which no reprobate can partake of, are as followeth.
1. God knows them, loves them, and approves of them, 2 Tim. 2. 19.
2. True faith is wrought in them, and them only, Tit. 1. 1. Act. 13. 48.
3. Effectuall vocation and converſion belongs to them only, Rom. 8. 30.
4. They only are adorned with the graces of the Spirit, Col. 3. 12.
5. Salvation belongs to none but to them. Rom. 11. 7.
6. None of the Elect ſhall be wholly ſeduced, Mat. 24. 24. John 10. 28. Jer 32. 40.
7. God doth cauſe his Angels to protect them, Pſal. 34. 7.
8. God ſhall ſend his Angels to gather together his elect, Mat. 24. 31.
9. The Elect ſhall judge the world, 1 Cor. 6. 2, 3.
10. If any wrong them, here God will a venge them, Luke 18. 7, 8. Zech. 2. 8.
11. He will ſhorten the evil dayes for his elects ſake, Mat. 24. 22.
12. The elect need not fear death and damnation, who ſhall lay any thing to their charge? Rom. 8. 33.
7. The properties and ſigns of election are as followeth.
1. It is moſt free, without all obligation, compulſion, external inſtigation, or proviſion of future preparations, merits, &c. hath not the potter power over the clay, to make of the ſame lump, one veſſel to honour, and another to diſhonour?
2. The decree of election is from all eternity, before we did believe, and before we were born, ſee Rom. 9. 11.
3. The election of God is conſtant, perpetual, immutable and inviolable, my Counſel ſaith God ſhall ſtand, Iſa. 46. 10. and the foundation of God remaineth ſure, 2 Tim. 2. 19.
8. What are the ſigns of election, but the dying unto ſin, poverty of ſpirit, a hungring after the righteouſneſs that there is in Chriſt, and prizing of it above all earthly things? a reſignation of our ſelves into Gods hands, with an acknowledgement of our ffences, with a true purpoſe to leave them, forgiving our enemies, and a delight in Gods Saints? &c. So then put all together, and we may ſee it is Gods favour, not mans faith, his mercy, not mans merit, that is the foundation and fountain of mans election and felicity.
Q. What is vocation or effectual calling?
Anſw. Vocation is an action of God, tranſlating from the kingdom of darkneſs to his own kingdom; it is two-fold extraordinary or ordinary, extraordinary vocation is an immediate work of the ſpirit, whereby without outward means, he inwardly ſpeaketh to the ſoul, and ſo doth make the heart to anſwer his call: Vocation which is ordinary, is that whereby God calleth out of darkneſs into his marvellous light, from the power of Satan, unto God, by the preaching of the Goſpel.
Q. What is Juſtification?
Anſw. Juſtification is a gracious work of God, whereby he judgeth the elect to be juſt by faith in Chriſt, through the imputation of his juſtice, and that unto the praiſe of his glorious grace, given us in Chriſt before the world began.
Q. What is Sanctification?
Anſw Sanctification is a benefit beſtowed upon us by God, whereby our corrupt nature is renewed to the Image God, or a total inward change of a man juſtified, whereby the Image of God is reſtored in him.
Q. Wherein doth juſtification and ſanctification agree, and wherein do they diſagree?
Anſw. 1. Firſt they agree in their cauſe, for God is the Author of them both, through the merits of Chriſt.
2. They have both one inſtrumental cauſe, which is Faith; of the former by receiving of it, and of the latter by effecting it.
3. They agree in their ſcope and end, for they both tend to one end; but juſtification as the cauſe, and ſanctification as the way.
Now as they do accord in ſome things, ſo they differ in other things, viz.
1. In that juſtification is out of man, Sanctification is within him.
2. Juſtification abſolveth a ſinner, whereby he ſeeth he ſtandeth righteous at the bar of Gods juſtice; ſanctification, makes us ſtand righteous in the account of men.
3. Juſtification brings peace of conſcience, ſo doth not ſanctification but puts us upon following that peace.
4. Juſtification conſiſts in the imputation of righteouſneſs to us; Sanctification in the infuſion of right principles, that we might walk holily to right ends.
5. Juſtification is acted at once, ſanctification is done by degrees: the former is in this life perfect, the latter is imperfect.
6. They differ in reſpect of the manner in which they are wrought, for juſtification is wrought by the right of donation, but ſanctification is by the way of practical alteration.
Q. What neceſſity is there of Magiſtracy or Civil powers in the world?
Anſw. As a City without wals, a ſea without banks, a vineyard without a hedge or pale, ſo is a common-wealth without a Magiſtrate; or a kingdom without a Magiſtrate, is as a ſhip without a pilot, or a world without a Sun.
Q. What men are fit for officers in Church and State?
Anſw. When the Lord directed Moſes what officers to chuſe for publike imployment, Exod. 18. 21. He ſaid, chuſe out of all the people, able men, ſuch as fear God, men of truth, &c. not favour, money, ſeniority, &c. But grace, wiſdom and courage muſt advance men unto rule: Officers in Church and State are not for ſight, but for ſervice; we judge not of a pillar by its beauty, but by its ſtrength: It is better to be under a zealous faithfull John Baptiſt, though his rayment be hair and leather, then under a ſilken Diotrephes, who is all for preheminence, nothing for performance.