The First Principles of the Doctrine of Christ, Part 2

The First Principles of the Doctrine of Christ · Part 2

p. 41Next of Application.

Quest. What is Application of Christs Redemption?

Answ. Application of Christs Redemption is the second part of mans recovery, whereby that which Christ hath done as a Mediator is applyed to those whom the Father hath elected, & made theirs effectually by the Spirit, and giveth common gifts to others, in which let us consider.

1. What is applyed] that which Christ hath done as a Mediator. 1. That which he purchased by his humiliation. 2. And possesseth in his Exaltation for his, Eph. 1. 3. 7.

2. To whom is this Application of Redemption made it is applyed to those whom the Father hath elected. 1. The Father hath intended the salvation of a certain number of mankind, these are his by Election. 2. Those and those only he hath given to his Son, these are Christs by donation from his Father, Joh. 6.37. 3. These Christ only intends to save, Joh. 17.9, 10. 4. Hence no universal Redemption, so either these elected he intends only to redeem, or others besides them, then it should be uncertain to God who shall be saved, which cannot be, Joh. 13. 1. and if it depends meerly upon the liberty of mans will, it should be uncertain whether any shall be saved, yea, it would be certain then none, could be saved, for none by nature is sincerely willing, Psal. 110. 2, 3. but the Lords foundation remaineth sure, he knoweth his own, 2 Tim. 2. 19.

2. Yet if may be granted, that which Christ hath done. 1. Is of universal value] hath worth enough in it for the salvation of all. 2. It is offered to all. 3. Man not knowing who are excluded out of, or included in Election, we ought to hope charitably, hence it followeth.

Herein appears Predestination, (namely) the Decree p. 42of God concerning the manifestation of his glory in the everlasting sate of man, electing some, and reprobating others. 1. Election. 1. He intends the glory of his mercy. 2. He chuseth some to be Vessels of his mercy, Rom. 9. 23. 3. Hence willeth the means. 1. Permits their fall. 2. Willeth their recovery by Redemption, and Application.

2. Reprobation. 1. The Lord intends the glory of his Justice. 1. Some appointed for that end, Jude 4. Rom.9.22. 2. Permitted them to sin, and to continue hardened in sin to their destruction.

3. The Application it self, that which Christ hath done is made theirs effectually for either it is made theirs by effectual Application to them, or it may be theirs before it is applyed to them, but that cannot be, for before Redemption be applyed to them, they are Children of wrath as others, Eph. 2. 3. the wrath of God abideth on them, Joh. 3. 36. they cannot be saved and damned at the same time, hence Election works no change in the person, doth not change his state before effectual Application.

4. By whom is this Application made, it is by the Spirit sent from the Father and the Son.

1. As it requireth an almighty power, a divine power, so it is the work of all the three person.

2. As they co-operate according to their manner of Subsistence and order of working, it is of the Father firstly by his Son and Spirit. 2. It is of the Son as he works from the Father by the Spirit. 3 It is of the Spirit as he worketh from the Father and the Son.

And hence salvation is of the Father intentionally in Election. 2. Of the Son virtually, as he hath purchased salvation. 3. Of the Spirit effectually, as he is sent to apply this, Joh. 16, 9, 10. and giveth common gifts to others for the sake of his Elect, Psal. 68. 18. Eph. 4. 8, 12.

Quest. What are the parts of Application and the manner of applying those parts?

p. 43Answ. The parts of Application are union to Christ, that is Oneness in relation to Christ, and Communion with Christ, that is having in common with Christ, the blessings he hath purchased, and the manner of Application of these is either internal, and mystical, this is proper to true believers, or external and visible, and this Hipocrites have in common with true believers.

Application may be considered either in the parts of it, or adjunct manners. 1. The parts of it, that is such parts as doe constitute it, and of which it doth consist, union to Christ, Communion with Christ.

1. Vnion to Christ] that is an Oneness in relation to Christ, whereby they are Christs, and Christ is theirs.

1. Not an Essential Oneness, to be one in Essence with Christ, this is proper to the three persons thus to be one.

2. Not a personal Oneness, this is proper to the humane nature of Christ to be one with his divine nature to subsist inseperably in the same person.

3. Such a relative oneness, so that the Lord Christ owneth the Soul, and the Soul owneth … and as truely one with Christ in a spiritual sense, as the bridegroom and the bride. Cant. 6. 3. Revel. 22. 17, 20 Eph. 1. 11, 12, 13.

2. Communion with Christ, whereby we have in common with Christ the blessings he hath purchased. Eph. 1. 3. As a woman by mariage hath the benefits of a mariage relation in common with her husband.

2. This union to, and communion with Christ may be considered in respect of the manners of it, in which we have the distribution of the subject from its adjuncts, and those considered, as proper or common,

1. Proper to true Believers, and ariseth out of the special nature of application, is that internal and mystical sincere union to, and communion with Christ, which although it may be seen by him who hath it, and may be seen by others as to the Judgement of Charity, but cannot p. 44seen by others as to the Judgement of verity and infallibility, and therefore may be called inward and mystical, Rom. 2. 28. and this is proper to true believers.

2. Or that which is common (namely) an external and visible union to, and Communion with Christ. 1. In words they speak as such. 2. In works outwardly they practice as such, who have union to Christ and Communion with him. 3. And therefore to the Judgement of rational Charity appear to be such. 4. And have really an external and visible union to Christ, as Christ is the head of his visible Church. 5. But this is that which hipocrites have in common with true believers, Rom. 2. 28.

Let us begin with that which is internal and mystical union to Christ.

Quest. What is that internal and mystical union to Christ?

Answ. Internal and mystical union to Christ is that whereby the Spirit having wrought Faith in the heart causeth the soul to come to Christ for life, and is joyned to Christ as its spiritual head.

1. That whereby the spirit having wrought faith in the heart, 2. Cor. 4. 13. Rom. 6. 17.

2. Causeth the soul to come to Christ, Cant. 1. 4. for life. Joh. 5.40.

3. And is joyned to Christ as it spiritual head, Eph. 1. 22. and this is internal and mystical, none knows but he that hath it, Rev. 2. 17.

Quest. In what manner doth the Spirit work Faith?

Answ. The Spirit doth work Faith by an unresistible power, he prepareth the heart by making it contrite and humble, and then infuseth Faith.

Concerning the working of Faith consider who worketh it, and how.

1. Who worketh it] It is wrought by the unresistible power of the Spirit. 1. Those who are dead cannot of themselves move, so are all by nature, Eph. 2.1. 2. By p. 45nature a meer resistance against the Spirit, Acts 7. 51. 3. Hence the Soul at first is passive in this work, moves as moved. 4. The power at first put forth by the Spirit is exceeding great, more then at Creation, for then as there was nothing, so there was no resistance, but here is not a meer emptiness and nothingness, but worse, a Spirit of resistance against the work of Faith, Eph. 1. 19.

2. How he worketh it by preparation and infusion. 1. Preparation before the infusion of Faith. 1. So long as there is a resisting, there can be no receiving, consent and dissent cannot be in the same Subject, in the same part, respect and time. 2. But to resist and not be subject is natural, Rom. 8.7. 3. Hence the power of resistance must be taken away before an infusion of Faith, a turning from sin and self, before there can be a turning unto Christ.

This preparation is in contrition and humiliation.

1. Contrition.

Quest. What is Contrition.?

Answ. Contrition is that whereby a sinner being convinced of the evil of sin, and feeling the bitterness of it, is broken under the burthen of it, and broken off from the same with a hatred, sorrow, abomination, and fear of sin as the greatest evil.

Contrition consists of conviction and compunction.

1. Conviction, whereby a sinner is convicted of the evil of sin. Iob. 16. 8. Ier. 2. 19.

2. Compunction, a pricking of the heart, letting in a sense of the bitterness of sin into the heart, Act. 6. 37. Zach. 12. 10.

The effect of this brokenness of heart, 1. VnderUnder the burden of sin as too heavy to bear. 2. And off from sin as a most … foe; and this appears.

1. In respect of sins past and present, 1. Hatred. 2. Sorrow. 3. Abomination. 2 Cor. 7. 11.

2. In respect of the future, a fear, Psal. 51. 17.

p. 46Quest, What is Humiliation?

Answ. Humiliation is that whereby a sinner despairing of life in himself, and of any ability of himself to go to Christ, is content to be at the dispose of God and is brought down to the foot of God, hence is poor in spirit and is cut off from self confidence and self-soveraignty.

1. Humiliation is that whereby a sinner despaireth of life in himself] for he sees himself to be naked and miserable. Rev. 3. 17, 18.

2. And of any ability in himself to goe to Christ] that he is blind, maimed and halt, Luk. 14. 21.

3. Hence is content to be at the foot of God, at the Lords dispose] Act. 9.6. Isa. 41. 2. hence poor in spirit, Mat. 5.3. And thus is cut from self-confidence, and self-severaignty.

1. From self-confidence] he feels its in vain for him to lean upon any thing that he hath or can doe.

2. From self-soveraignty, for he is weary of the vole of sin, and he cannot rule himself, he is weary of himself and heavy laden. Joh. 7. 20. Mat 11. 28, 29.

Quest. What is the infusion of Faith?

Answ. The infusion of Faith is the pouring into the heart a spirit of faith whereby the soul is affected toward Christ as a giver of life, and by means of the covenant of grace cometh to Christ for life, and is joyned to him as its head.

1. This infusion of Faith is the pouring into the heart a spirit of Faith] a disposition or spirit to believe. 2. Cor. 4. 13.

Hence followeth, 1. The heart is affected towards Christ as the giver of life, John 4. 10. 2. Comes to Christ for life, Joh. 6. 37. and this is by means of the covenant of grace which containeth the promise of life to believers. The Law is a means remotely to prepare for faith, but the Gospel nextly as it contains the covenant of grace. Gal. 3. 2.

p. 473. And thus the soul is joyned to Christ as its head] 1. Christ propounds himself as a most suitable husband, and Match for the soul. 2, The soul consenteth. 3. By consent is joyned to Christ. 1 Cor. 11. 2. Revel. 22. 16. 1 Cor. 6. 17.

But concerning the salvation of Infants we may consider.

1. Some Infants are saved, otherwise all that dye in their infancy are destroyed, which would be a cruel conceit. Mar. 10.15.

2. All that are saved must be saved by Christ, if one might be saved without Christ, then not needfull for any one whomesoever.

3. All who are saved by Christ, must be saved by union to Christ, otherwise cannot have communion with him.

4. This union to Christ must be by faith, for there is no other union to Christ revealed in the Gospel.

5. This Faith is wrought either mediately by means of the Gospel revealing the Covenant of grace, or immediately without this Gospel revelation, but those Infants whom Christ saveth are not capable of hearing and understanding the Gospel preached, and yet let it not be hard for us to believe they may be saved.

1. If the first Adam could convey of his sinful image, to his Seed, surely the second Adam the Lord Jesus can communicate of his image.

2. Have Infants a union to the first Adam by natural generation or propagation, and shall not some Infants have union to the second Adam in the way of regeneration, surely Christ hath as much power to save Infants as Adam had to destroy them, Rom. 5. 20.

Qu. What is Communion with Christ mystically considered?

Answ. Communion with Christ is that whereby Christ doth communicate unto a believer a state of life, and makes him partaker of life it self, and thus hath communion p. 48with Christ: not only relatively in Justification and Adoption, but by real communication in sanctification and glorification.

1. A believer having union to Christ hath communion with Christ, Eph. 1. 3. Rom. 8. 32.

2. Hence communion. 1. In respect of the state of life. 2. In life itself, and thus is translated from death to life, 1 Joh. 3.14.

The first is communion relatively in Justification, Adoption.

1. He that was condemned is now absolved in Justification.

2. He that was a stranger from God, yea, an Enemy, is become a friend, yea, a child of God in Adoption.

The second is communion by way of real communication, and as the former respects condition, so this respects disposition. And this is in sanctification and glorification.

1. He that was filthy and under the power of sin is cleansed from filth, and under the dominion of grace] sin mortified, and the Soul quickned to newness of life, thus in sanctification.

2. He that was seperated from God, and suffering the punishment of sin, doth enjoy God in a blessed manner, thus in glorification.] The Soul is matched and joyned to Christ in a holy marriage Covenant in vocation, acquitted from Trespasses & debts in Justification, accepted into near relation to the King of Kings in Adoption, cloathed with royal apparel, the image of God in sanctification, admitted to be in the gracious presence of God, to enjoy him in glorification.

Quest. What is justification?

Answ. Justification is that whereby the Righteousness of Christ being imputed to a believer, and by Faith applyed, God is reconciled to him, and he is absolved from the guilt of sin, and pronounced righteous and worthy of eternal life; in and for the sake of Christ.

p. 491. By Justification the righteousness of Christ is imputed and applyed; that is, of God's part imputed to a believer, reckoned to him to be his own, Rom. 4.5. and applyed to himself by faith. Rom. 4. 2, 3, 4, 5. hence a believer is justified by faith instrumentally, hence not justified before faith, hence not justified from all eternity; for before faith the wrath of God abides upon him. John 3. ult.

2. Christs righteousness being imputed and applyed to a believer, hence,

1. God is reconciled to him, so that he hath

Peace with God, Isai. 27.4

Peace with the creatures. Joh. 5 23.

And he is absolved from guilt, and pronounced righteous, and worthy of life in Christ, Rom. 8. 33.34. This Sentence of Justification is declared in the word of God, whether the soul doth see it or not, for his comfort. John. 3. ult.

Quest. What is Adoption?

Answ. Adoption is that whereby a believer is advanced to be a child of God, and to the priviledges of a Son.

1. He is advanced to be a child of God] 1. Joh. 3. 1.

2. Hence advanced to the priviledges of a Son] 1. Hence related to the Father, who hath given him his Son and all other good things, an interest in a child's portion. Rom. 8.32. 2. Hence related to the Son of God as a Brother, Heb. 2. 11, 12. hence a co-heir, Rom. 8. 17. hence a King, a Priest, a Prophet, Rev. 1.6. And a right to the inheritance it self, the Kingdome of glory, and to creatures in this life, and the ministration of Angels. Heb. 1. 14.

3. Hence related to the Holy Ghost, his assistance, which as its immutable, is called a Seal, Eph. 1.13,14. 2. As its a pledg of more, its called an Earnest of the inheritance, 3. As it resembleth the Assistance of the Spirit which Christ hath, so its a kingly, priestly, and prophetical p. 50Spirit which a believer enjoyeth, Rev. 1.6. 4. At this Spirit doth dispose a Believer to act in a child-like, and filial manner is called a spirit of Adoption. Rom. 815.

Quest. What is Sanctification?

Answ. Sanctification is that whereby a believer is fitted to live to God by Christs sanctifying his nature here in some degree, by mortifying vicious dispositions which is the putting off the image of the first Adam; and by ingenerating gracious principles which is the putting on the image of the second Adam, and in the life to come wholly and perfectly sanctifyed.

1. A believer is fitted to live unto God, 2] Tim. 2.21, called sanctification, as it maketh holy, a transformation, as it changeth nature, not in respect of the Essence of the Soul, or Faculties, for it remains the same Soul and Faculties; otherwise, not the same person, but the change is in respect of qualities, Rom. 12.2. called the image of Christ, 2 Cor. 3. ult. a divine nature, as it inclineth to imitate God, 2 Pet. 1. 4.

In this we may consider the parts and subject.

1. The parts. 1. A mortifying of vicious dispositions, called the putting off the image of the first Adam, 1 Cor. 15,49. and called mortification, Col. 3.5.

2. An ingenerating gracious dispositions, called the putting on the image of the second Adam, 1 Cor. 15.49. & is vivification, Eph. 2.1. in the first the virtue of Christs death is applyed, in the second, the virtue of his Resurrection, and both these by Faith, Rom. 6. 8.

2. The subject of this, the whole man, not wholly.

1. The whole man. 1. The understanding fitted to discern rules which lead unto God, hence principles of spiritual wisdome and sanctifyed reason, 2 Cor. 4, 5,6. but yet this is only in part, and imperfect, 1 Cor. 13. 12. some abiding ignorance and Atheisme.

2. The will fitted to chuse and close with God as the chiefest good, Psal. 73. 25. hence a principle of love and p. 51life, and yet with some reluctancy, not perfectly willing, Joh. 21. 18, 19.

3. The affections, with the body and members of it fitted to obey the commands of sanctifyed Reason and will, Rom. 6. 13. and yet not perfectly, some affections yet remain to be crucified, Gal. 5. 24.

1. Hence a perfection in parts, 1 Thes. 5. 23. that is, in all parts and Faculties, every sanctifying grace.

1. Not a perfection in degrees, hence 1. Sin and grace in the same Faculty, Gal. 5. 17. Spirit and flesh. 2. Hence the combate. 1. The Flesh warreth against the Spirit, guarded by Satan and the World. 2, The Spirit warreth against the Flesh, guarded. 1. By the Father, as he pitieth his infirm children, Psal. 103. 13. 2. By Christ Jesus, as he is touched with the sense of infirmities of believers, Heb. …. 15. 3. By the Spirit, as he helpeth their infirmities, Rom. 8. 26. causing believers dayly to repent and convert, Math. 18. 3. and hence all the spiritual armour put on, but above all to be strong in the Lord, and in the power of his might, Eph. 6. 11, 12.

Quest. What is glorification?

Answ. Glorification stands in the blessed vision and enjoyment of God himself, and all things appertaining to a blessed life, of the beginnings of which a believer partaketh in this life, and the perfection of it when the Soul is departed out of the body, and ascended into Heaven, and Soul and body shall be reunited and glorified together at the last day.

In glorification we may consider, 1. The Essence of it. 2. The complement.

1. The Essence of it stands in blessed visions and enjoyment of God himself, Psal. 73. 25. Psal. 27. 4. Psal. 116. 7.

2. The complement of it, all good things belonging to a blessed life, Psal. 84. 11. it is called glorification, as it maketh believers glorious, Rom. 8. 30.

The degrees of this, Inchoation and Perfection.

p. 521. Inchoation, here some beginnings of it, 1. In direct actings upon God, seeing him as in the glass of his word and Ordinances, 1 Cor. 13.12. 2. Reflect acts, a believer hath discerning what God hath done for him in working in him repentance and faith; hence an Assurance, that he was elected, and that he was to be for ever happy, hence Joy, Rom. …. 3, 4, 5.

2. The Perfection, 1. Of the soul immediately after its departure out of the body, Phil. 1. 23. 2. Of the soul and body both glorified at the day of Judgement. Eph. 4. 13. Phil. 3. 20. 21. Joh. 17. 23.

Hitherto of internal and mystical union to and communion with Christ, proper to believers, now of external and visible union to and communion with Christ.

Quest. What is visible union to and communion with Christ?

Answ. Visible union to, and communion with Christ, is that whereby believers doe visibly profess the Faith, and subject to the visible government of Christ, having visible communion with Christ in his ordinances, and thus the Church considered as visible doth, in which those who have only and nothing but a visible union to & communion with Christ, are Hypocrites.

1. A visible professing of the faith] having and holding forth so much knowledge of Christ as may let Christ into the soul, not grosly and sottishly ignorant.

2. Doe subject to the visible Government of Christ in his Ordinances] Isai. 44. 5. 2 Chron. 30. 8. And thus to the judgement of rational charity are visible Saints, they profess this in words, and their works do not deny it. Tit. 1. 6.

And visible Saints may be considered in a segregative, or a congregative manner.

1. Segregatively, as scatter'd sheep by themselves, as those certain disciples scatter'd, Act. 19. 1.

2. Congregatively, as flocking together, and thus a p. 53Church as a visible body doth. But those who have only an external and visible union and communion with Christ, but not internally, mystically and sincerely, these are Hypocrites. Luk. 8. 13. 1 Joh. 2. 19. Joh. 15. 2.

Quest. What is a visible Church?

Answ. A visible Church is a company of visible Saints joyned in a visible covenant with Christ and one with another, to walk together in the use of Christs Ordinances in a visible Church order.

1. That there is a visible Church is manifest, otherwise Christ hath no visible Body, no visible Officers, or they to officiate to them who are not visible, 1 Cor. 12. 12.

2. The matter of a visible Church is visible Saints, for Christ's visible Church is called his Body, 1 Cor. 12. 12. his Temple, Ephes. 2. 21, 22. therefore the matter of this ought not to be visible Rebels and Traitors.

3. The form of a visible Church is their covenanting, 1. There is such a covenant, for the covenant so often mentioned with the Israelites. 1. It was not the covenant of works, for that was made only with our first Parents, and with us in Adam, but since mans fall who could engage in that. 2. Not the covenant of grace strictly taken for believer and live, for many were in the covenant spoken of made with the Church of the Jews, who were never in the covenant of grace but were graceless, Zach. 11. 10.

3. Yet this belongs to the covenant of grace as an Ordinance appointed by it, and an outward means to administer it.

2. That this is a form of the visible Church appeareth

1. They are a City and Corporation, therefore a covenant to make them such. 2. They joyne in holy fellowship either without consent or with consent, if without consent, then though a Church be unwilling, they cannot keep them out, then they cannot cast them out, p. 54though they ought to keep out the unworthy, and to cast out the obstinate offender.

If by consent, then it is either manifest or unknown consent, if an unknown consent be sufficient to admission then an unknown dissent may be sufficient to keep out, or cast out; and if a manifest consent be necessary to a joyning in Church fellowship, then a covenant, for what is a Church covenant, but a manifest consent to walk with Christ, and one with another, according to the rules of the Gospel in visible Church order.

Quest. How may a visible Church be considered?

Answ. A visible Church may be considered in respect of the time in which it lived. 1. As it was confined to a Family from Adams time to Moses time, and then they had Prophets to be extraordinary Rulers, and the Head of the Family was the ordinary Ruler, and the rule of Religion was given by Tradition.

A visible Church may be considered either as totum homogeneum, or Integrale.

1. As totum homogeneum, and thus is distributed into individual Congregations and Churches, as mankind into Individual men, and thus every individual Church hath the matter▪ and form of a Church, and thus we read of the Churches of Christ, 1 Cor. 11. 16.

2. Or as totum Integrale, or an individual man made up of his members, and so every individual Church doth consist of its members, and in this sense comes in the consideration of a Church, as Organicum totum, as fitted for operations for the good of the whole.

And hence Governours, and governed.

1. Governours, who exercise Authority over the Church, having the Ecclesiastical … doctrinal, Judicial, 1. Doctrinal dispensation of the Word, as Church Officers, and of the Sacraments, Rom. 11. 17. Eph. 4. 10, 11. the administration of these committed to ChurchOfficers.

p. 552. Judicially by the Officers, with the consent of the Church. 1. In respect of those without. 2. And within. 1. Without. 1. Some to be taken in by opening. 2. Some to be kept out by shutting the dore of the Church.

2. In respect of those within, to bind, loosen. 1. To bind, the first degree of which is admonition, the second degree is excommunication, Math. 18. 16, 17, 18.

The Ministerial Rulers of the Church, who act in the name of Christ the supream Ruler and Head of the Church, Col. 1. 18. these are extraordinary, ordinary.

1. Extraordinary, called of God immediately, Gal. 1. 1. and had infallible direction and inspiration from God, Gal. 1. 1,2. 2 Pet.1. ult.

2. Ordinary Rulers called of God mediately by the Church, Acts. 3.5 Acts 14.23. hence Election and Ordination, 1 Tim.5.22. and these ought to rule according to the Word given by the extraordinary Rulers, 2 Tim.1.13.

2. The governed is the Church, Heb.13.17. and may be considered in respect of the time in which it lived. 1. In a Family, from Adams time to Moses time, some Prophets were Rulers, 2 Pet. 2. 5. Jude 14. 2. The Head of the Family was the ordinary Ruler, Gen.18.19. the eldest Son, Exod. 24.5. Numb. 3.12.14.

And then the Rule of Religion was given by Tradition, it was not written until Moses time.

Quest. How was it with the Church in Moses time?

Answ. The Church in Moses time and afterwards was in and confined to the people of Israel, who had their great congregation, and inferior congregations, the Synagogue, and their extraordinary Rulers were Prophets, some of them wrote the old Testament: and their ordinary Rulers were the high Priest, inferior Priests and Levites, and the Rulers of the Synagogues, and of this Church Christ came typed out in ceremonies.

1. In Moses time and after wards the Church was confined p. 56to the people of Israel, Deut, 7. 6. in which we may consider their congregation, their priviledge.

1. Their congregation, their great one, Exod. 25. 8. Psal.40.10.

2. Their inferiour Congregations, their Synagogues, Psal.79.8. Acts 13.5.

The Rulers, extraordinary, ordinary:

1. Extraordinary, and were Prophets, some of them wrote the old Testament, Hos. 8.12. 2 Pet. 1. ult. but the Apocrypha was not wrote by them, and therefore is not canonical.

2. Their ordinary Governours, 1. Of their great congregation, the high Priest; inferiour, as Priests, Levites, Numb. 3. 3, 4. 2. Of their lesser congregations, the Rulers of the synagogues, Mar. 5.22. 2 Chron. 19. 11. Numb. 3. 6.

2. The priviledges of this Church, Christ came of this Church concerning the flesh, Rom. 9.3,4,5. 2. He was promised to them by the Prophets, 3. Typed out to them by diverse ceremonyes, Heb. 10. 2. And this Church continued untill Christ the Messias was slain, Zac 11. 10. Mat. 27. 50, 51.

Quest. How is it with the Church since Christs coming?

Answ. The visible church is not confined to any one People, but is amongst many since Christs coming, and in its primitive time had the Apostles, Evangelists and Prophets to be extraordinary Rulers, and some of these wrote the New-Testament; and since that time it hath Pastors, Teachers, Ruling Elders and Deacons to be the Ordinary Officers, and hath Christ to be the exalted head, the holy Scriptures being perfected.

Concerning the Church since Christs coming we may consider, their Government and priviledges.

1. Their Government, Extraordinary, Ordinary.

2. Extraordinary Rulers, 1. The Apostles, who were p. 57to preach to all nations, Mat. 28. ult. And to plant churches, 1 Cor.3.6. and to be witnesses of Christ Resurrection, and Ascention, Act. 1. 8.

2. Evangelists, who were to assist the Apostles in preaching, and in establishing the Churches according to their Doctrine. 1 Tim. 1.3,4. 2 Tim.4.5.

3. Prophets, who had singular gifts to interpret the scriptures, and to foretell things to come, 1 Cor. 14. 24,25. Acts. 21.8,9,10. And some of these extraordinary Rulers wrote the New-Testament. Joh. 20.30. Rev. 1.9.

2. Ordinary Officers are first Elders who are either only Ruling, or not only so but Teaching as Pastors, Teachers. Eph. 11. 12. Rom. 12. 8. Or inferiour Officers, the Deacons, Rom. 12. 8. 1 Tim. 3. 8.

2. The Priviledges of this Church,

1. They have Christ already exhibited, the good things typed out are extant, Luk. 1. 70. 2. Cor. 1. 20.

2. Hence the Members of this Church are evangelical believers. 1. Confessing that Christ is the son of Mary, and the son of the living God, Mat. 16. 16, 17, 18, 19. Acts 8. 34, 35. 2. They doe receive Christ as their exalted head, Act. 2. 35. Eph. 4. 9, 10.

3. This Church is no longer confined to one people, but amongst many, hence universal and catholick, as gathered out of all nations, many Churches swarmed out of that one church, and first church at Jerusalem, Act. 9. 31. and are called churches, the catholick visible church doth exist in these individual churches.

4. This church hath the holy Scriptures perfectly, Rev. 22. 19.

Quest. How doe you prove the Holy Scriptures to be the Word of God?

Answ. The holy Scriptures are proved to be the word of God by the testimony of the godly in all ages, and by divine testimony, the miracles wrought, and the testimony of the Spirit of God in the Saints, and by many artificial arguments, because they doe reveal divine wisdome p. 58holiness, Justice, mercy, with most perfect harmony & wonderfull efficacy, containing a perfect rule of Faith and obedience.

The Scriptures are proved to be the word of God by Arguments, inartificial, artificial,

1. Inartificial, namely testimony, humane, divine.

1. Humane, the testimony of the godly in all ages, first in the primitive times, their preachers expounded these, Act. 17. 2, 11. 2. Christians converted by these, 3. Many suffered for the defence of these. 4. Their Opposers, Romanes, Jews, Pharises, Sadduces, Heriticks, could not deny but that such Doctrines were taught by the Apostles, 2 Tim. 3. 15. 16.

2. This Testimony is delivered down to us, witness 1. The many ancient Records of many histories and councils. 2. The ancient Records of many Countryes, Nations, East, West, North, and South. 3. The many Christians in the several Ages who have suffered for the defence of these, and the Hereticks have pleaded these Scriptures, although they have perverted them, let us consider the validity of the former Testimony.

1. It hath a moral certainty, as certain as man can be, that he was born of such Parents, and hath a right to such an Inheritance which depends upon humane Testimony.

2. In some respect this Testimony hath an infallible certainty. 1. Otherwise these witnesses would have contradicted themselves, they living at so great a distance one from another, and in several Ages could not meet together to invent a delusion to deceive their Posterity. 2. Otherwise Adversaries would have contradicted them as de facto, and have said, that no such doctrines were taught by the Apostles, hence this humane Testimony as it is circumstanced is binding, Exod. 10.1,2. Psal.78.1,2,3,4. Acts. 1. 8. Acts 2. 32.

2. Divine Testimony external and internal.

p. 591. External by Miracles, 2 Cor. 12. 12. called Gods witnesses, Heb.2.4.2. Inward Testimony, the Spirit of God in a believer witnessing, 1 Joh.5.10.

2. Artificial Arguments. 1. They reveal wisdome above all the inventions of men or Angels, the Mystery of the Trinity, and mans Recovery, and many other Mysteries, 1 Joh. 5. 7. 1. Tim.3.16. 2. Most beautiful holiness shining in these Scriptures, Rom. 1.2. Psal.119.140.3. Justice giving to God and man his due, Rom.13.9. Rom.7.12.4. Most rich mercy, Rom. 5.20. 5. Most perfect harmony, though wrote by diverse, in diverse places and diverse languages, full of predictions and Prophecies, yet they all agree. 6. Their duration, 1. Were before other Writings. 2. Do continue and shall to the end of the World, Ier. 6. 16. Math.28. ult. 7. The Efficacy of them, 1 Thes. 1. 5. Isai 55.11. 8. The perfection of them, they contain a perfect Rule of Faith and observance, 1 Joh. 4. 1, 2. 2 Tim. 1. 13. Rom. 2. 16. Rev. 22. 19. Either these Scriptures were invented by God or by some creature, not by some creature, for if by some creature, it was either by some good or evil creature, not by some good creature, for no good man or Angel would invent a thing, and then say it was Gods invention, not by some evil creature, for the holy Scriptures are contrary to the wicked, therefore it is apparent these Scriptures are invented by God himself.

Hitherto of Faith, next concerning Observance.

Quest. What is Observance?

Answ. Observance is the second part of Religion, and stands in performance of duty to God, by obeying his Law, which is a Platform of acting for God, and he hath made it known to us for that end.

1. Observance is a second part of Religion. 1. It is a part of Religion, without which Religion is vain. 2. And a second part performed by Faith, Gal. 2. 1…,20.

2. It stands in performance of duty to God, as God is p. 60our Creator, Redeemer, and Comforter, Math.28.20.

3. This performance of duty is by obeying his Law, Mic. 6. 8.

4. This Law of God is the Platform of well acting, and acting for God, Psal.19.7. Psal.118.15.

5. Hence made known for this end. 1. The first Edition of this was in the heart of man at first, a fair inscription of it upon man at first, he being made according to the Image of God in holiness and righteousness, Gen. 1.26. Eccles. 7.29.

2. Some reliques of it in fallen man, so much as may testifie that man was made to be Religious, Rom. 2.14, 15. hence Consolence witnessing in respect of God, and a Judge in respect of man.

3. The Law was renewed to the Church of the Jews by a lively voice, Exod. 20. and becomes useful. 1. To discover sin, and to drive the Soul to Christ, Gal. 3.24.2. After a believer is in Christ the Law is useful to him as a Rule of obedience, Math. 5. 17. 3. But a believers obedience being imperfect it cannot merit, Rom. 4. 4. but is accepted for the sake of Christ, 1 Pet. 2.5.

Quest. How is obedience distributed?

Answ. Obedience is distributed into love to God, and love to man, love to God being a respect to God, nextly and directly as he is God, and may be called worship.

1. Obedience may be divided into love to God and love to man, Math. 22. 37, 38, 39.

2. Love to God is a respect nextly and directly to God as he is God, Rom.1.21. and it is called worship, Joh. 4. 21.

Quest. What is that worship in the first Command required?

Answ. The worship in the first Command required is, p. 61to take the true God alone to be our God, cleaving to him in understanding, will and affections, and the expressions of the outward man, being suitable to that inward worship.

The Commandments of the first Table do enjoyne divine worship, in which we may consider the kinds of worship, and the manners of it.

1. The kinds of worship. 1. Natural. 2. Instituted.

1. Natural worship, not that it is natural to corrupt nature to perform it, but because the light of Reason and natural Conscience may convince us that worship is due to God, namely, 1. That there is but one true God. 2. That we ought to take him to be our God. 3. And therefore to cleave to him, and honour him as God, Rom. 1. 21. and this kind of worship is required in the first Command.

1. To take the true God alone to be our God, 1. Chr. 28. 9. Math. 22. 37. 2. Hence a cleaving to God. 1. In understanding, which is that whereby the understanding having received the light of the knowledge of his glory is satisfied with his wisdome, 2 Cor. 4. 6. Rom. 11.33. 2. Hence a cleaving of the will to God, which is that whereby the will makes choice of God, and is satisfied with him, and therefore acts from him and for him.

1. The will doth chuse God above all, Psal. 73. 25. 2. Is satisfied in him as its portion, Psal. 16.5.3. acts from him and for him.

1. From him. 1. In staying upon him for all good, Psal. 36.9. Isai. 50. 10. 2. In pouring out the heart before God, Psal. 62.8. 2. acting for him. 1. In subjecting to, being filled with, and acted by his will, Col. 4. 12. willing his glory, and losing all our ends in his glory, Rom. 11. 36.

3. Hence a cleaving of the affections to God, the will being affected with love to God, and hates that which displeaseth him.

p. 621. Love to God, Isai.18. 1. from this love floweth. 1. Patient hope for God, and desire after him, and a joy and delight in him.

1. A hoping for God, Psal. 39.7,8. and that patiently, Psal. 62. 1. 2. A desire after him, Isai. 26. 8. 3. A joying in him, and that which it enjoyes of God, Psal. 32. 11.

2. Hates that which displeaseth him. From this hatred floweth a fear and abomination of sin and sorrow because of it, with holy anger. Rev.2.6.

1. A fear, Hos. 3. ult. 1. An abomination of the evil of sin, Ezek. 20. 43. 3. A sorrow with an holy anger, 2 Cor. 7. 11. and thus of the inward worship required in the first Command.

2. The expressions of the outward man ought to be suitable to this inward worship, Lam. 3. 41. Eph. 3. 14, 15.

Quest. What is that worship required in the second Command?

Answ. The second Command doth require instituted worship, (namely) an attendance upon God in all his Ordinances, as in Prayer, hearing, reading his Word, and celebration of Sacraments, and joyning to a visible Church, where Church discipline by Church Officers is exercised with the consent of the Church.

The Worship required in the second Command is instituted Worship, that is, the worship which without some revelation out of the Word of God, that God hath instituted it, we could not find it out, and otherwise our worship is vain, Matth. 15. 9. yea Devil-worship, 1 Cor. 10. 10.

These means of worship are either, Prime or first, or in order to those,

The Prime, 1. Hearing and reading the word of God, and to which also belongeth Repetition of the word, and Christian conference, Deut.5.1. 2. Celebration of the Sacraments, Baptisme Mat.28.19,20. The p. 63Lords Supper, 1 Cor. 11.24,25. 3. Praying with all manner of Prayer, Eph.6.18.

2. Those Ordinances which are in order to the former. 1. A visible Church, Math. 18. 17. 2. Church Officers, Eph, 4. 11, 12. 3. Church Discipline, Math. 18. 18, 20.

Quest, What doth the third Command require?

Answ. A worshipping of God with all meet Reverence, respecting both the Attributes of God and his Name, which he hath put upon all his Ordinances, and therefore to prepare for them, and to behave our selves reverently in the time of the dispensation of them, and after the use of them to bring forth suitable fruit.

The two former Commands respect the kinds of worship, next of the manners of worship, most reverent, and solemn.

1. Reverent, this the third Command requireth, Psal. 89.7.

The Name of God is that whereby God hath made known himself, as his Attributes and Ordinances.

1. His Attributes, Exod.33.19. and the Reverence respecting his Attributes is that whereby we take heed of a vain mentioning his Attributes, or being too frequent or familiar in using them, Eccles. 5. 2. and that we practically shew forth his praises and virtues, 1 Pet. 2. 9.

2. His divine Ordinances, upon which he hath put his Name, Deut. 12. 5. and the Reverence respecting these stands 1. In preparation for them, Eccles. 1. 2, in the time of the dispensation of them to behave our selves reverently with a reverent delight, Isai.58.13. and in a comely and orderly manner, 1 Cor. 14. 40. 3. And after the use of them that we retain the savour of them, and bring forth the fruit of them, 1 Thes.5. 21. Col. 1. 6. Math. 21. 43.

p. 64Quest. What doth the fourth Command require?

Answ. The fourth Command and requireth to sanctifie a seventh part of the week, which was the last of seven, from Creation until Christs Resurrection, but ought to be the first of seven from Christs Resurrection, until the last day.

In this we may consider the sanctification it self, and the day to be sanctified.

Quest. How ought we to sanctifie the Sabbath?

Answ. We ought to sanctifie the Sabbath by resting from our own works, that is all such works as are neither works of mercy, nor necessity; nor have any direct respect to the comely sanctifying of the day, and to sanctifie the time unto the Lord by attendance of divine worship in publick, in the Family, and in secret.

In sanctifying a Sabbath there ought to be a rest, and a sanctifying our rest.

1. A resting from our own works, Isai.58.13. hence to rest from such works as are not works of mercy, nor necessity, Math.12.7. nor such works as have no direct respect to the sanctifying of the day, Math.12.5.

2. A sanctifying our rest by attendance upon Gods worship in publick, in Family, and in secret, for they were to attend the dayly offerings appointed for every day, and besides the continual offerings, they were to bring the Sabbath offering, Numb. 28.6,7,8,9,10. Ps.92.1. Acts. 20.7.

And hence we ought to prepare for the Sabbath by a timely calling off our thoughts and actions from worldly occasions, and to call them in, and to go forth and welcome the holy day approaching, Isai.58.13. and after the Sabbath is ended, not greedily nor suddenly rush into worldly occasions, as if we were weary of the Sabbath, and glad it were at an end.

p. 65Concerning the day to be sanctified let us consider,

Quest. How doe you prove that we ought in these Gospel dayes to keep a weekly Sabbath?

Answ. First because Christ taught his Disciples to pray, that their flight might not be on the Sabbath, Mat. 24. 25. If no Sabbath then it was needless for Christs Disciples to pray that their flight might not be on the Sabbath, but Christ saw it needfull to leave this instruction with his Disciples, because the Sabbath should as certainly continue as the winter, and as they were to pray that their flight might not be in the winter, so likewise that it might not be on the Sabbath day.

Quest. How doe you prove this in the second place, that in Gospel dayes we ought to keep a Sabbath?

Answ. Because Christ came not to destroy the moral Law, but to fullfill it.

If no Sabbath, then Christ hath destroyed some part of the moral law, but this cannot be. Mat. 5.17.

Quest. How do you prove that we ought not to keep the seventh day of the week a Christian Sabbath?

Answ. Because God's rest in the seventh day from the work's of Creation, was spoyled by the sin of man, and another rest by Christ the Redeemer, and another day came which doth remain.

1. God rested in the seventh day from the works of Creation. Gen. 2. 1,2. and in the fourth Command it is exprest to be the Reason of sanctifying the seventh day of the week.

2. This rest was spoyled by the sin of man, Gen. 6. 6, 7.

3. Another rest came from the work of Redemption, and another day of rest, Psal.118.24. Heb.4.4,8.

p. 66Quest. How do you prove this in the second place that the seventh day since Christs Resurrection ought not to be kept for a Sabbath?

Answ. Because to keep the seventh day of the week was the doctrine of false Teachers, and is contrary to the doctrine ond practice of the Apostles of Christ, who did advance the first day of the week above any other day.

In the Gal.4.10. the Apostle reproved the false Teachers for teaching the Galatians to observe dayes, Moneths, and years, according to the Law of Moses, by dayes is meant that which is less then Moneths, and therefore to be understood of weekly Sabbaths, and yet not of the Christian Sabbath; for those Teachers stood for that which is according to Moses his Ministry, and in Col.2.16. the Apostle condemns holy dayes, new Moons, and Sabbaths. Holy dayes are mentioned as greater then new Moons, and therefore are meant of Annual Sabbatical dayes, and Sabbath dayes as less then new Moons, and therefore to be understood of the weekly Sabbaths the Jews kept.

And that the Apostles did advance the first day of the week to be the Christian Sabbath, will appear in the next place.

Quest. How doth it appear by the doctrine and practice of the Apostles that we ought to keep the first day of the week a Christians Sabbath.

Answ. Because that day of the week which is honoured above other dayes, by the Name of the Lords day, as he is the Redeemer, this cannot be understood of the seventh day which is God's day, as he was Creator, much less of other dayes, but only of the first day of the week in which Christ had glorious rest.

1. One day is honoured by the Name of the Lords p. 67day, Rev.1.10. for the scope of the Apostle is set down; the particular time when he had that Vision.

2. It is called the Lord's day by that great Gospel Apostle John, who speaketh in a Gospel sense, and that in the same sense as the Lords Supper, and the Lords Table, that which was sanctifyed by the institution of Christ the Redeemer, 1 Cor.10. 21. and as he was Lord of the Sabbath, Math. 12. 8.

3. This cannot be meant of the seventh day, for that is not the day of the Lord as a Redeemer, but as Creator, Heb. 4. 4.

4. But is meant of the first day of the week, in which Christ rested from his heavy and hard labour in the state of humiliation, and rose from the dead, Joh. 20. 1. and in which day he having received all power in Heaven and on Earth, appeared to his Disciples, 19. ver. and in which day he communicated the holy Ghost unto his Disciples, ver. 22. the day of the glorious rest.

Quest. How do you prove this in the second place?

Answ. Because the Apostle did command all the Churches on the first day of the week to prepare their Collection for the Saints, a most eminent duty of the Sabbath, and thus did advance the first day of the week above any other day, not by humane Institution, that is unlawful, but by divine Institution, because of the holiness of this day.

1. That the Apostle did command not only the Church at Corinth, but Churches at Galatia to have in readiness their Collections for the Saints in the first day of the week, is exprest in 1 Cor.16. 1,2.

2. That this is a most eminent duty of the Sabbath is manifest Math.12.6,7,8.

3. The first day of the week was either a common and indifferent day, or a special and holy day, if a common p. 68and indifferent day, then the Apostle ought not to make that to be necessary by imposing an Injunction and Command upon it which God hath made indifferent, hence ought not to have ordered, and by order commanded them to attend such a work of mercy in the first day of the week, if that day were but a common and indiffer nt day, this would be to esteem one common day above another, contrary to his own doctrine, Rom.14. 1,5. and therefore it was because the first day of the week was the holy day, a Christian Sabbath by divine Institution.

Quest. How do you prove this in the third place?

Answ. Because it was the usual practice of the Apostles and Disciples, in the primitive times, and of the Witnesses of Christ in all Ages since that time, to assemble in the first day of the week for divine worship, and this was not because it would be more expedient time for them, but because it is the day of the Christian Sabbath.