application to their proper and several circumstances as the particular time means and places wherein and whereby God will make them good to us This made Daniel so to pray when he knew the seventy years were expired Dan. 9.1 c. Secondly when God defers deliverances he doth it upon weighty causes best known to himself the principal whereof are 1. The more deeply to humble us and bring us to self denial and teach us patience 2. To teach us to acknowledge whence our deliverance comes and accordingly to value and prize it For benefits easily gotten are lightly regarded and soone forgotten 3. To weane us from the world and to draw us to meditations of the life to come where all tears shall be wiped from our eyes Rev. 21.4 4. To prevent greater evils which we would run into if we had our hearts desire So Exod. 23.29 Deut. 7.22 Thirdly remember that God exercises his best servants with long continued afflictions So he kept Abraham long childlesse and Zachary and Elizabeth and David without the Kingdome and so David complaines Psal. 119.82 123. Quest. But what if we finde no end of our afflictions but that they continue unto death Answ. First we must then even until death continue to live by faith Secondly in the meane time relieve thy soul with these meditations 1. It s Gods pleasure that we should through manifold afflictions enter into heaven Act. 14.22 therefore murmur not at thy Fathers dispensations Prov. 3.11 2. Though thy afflictions be long and tedious yet God will at length give a joyful issue For so he hath promised Matth. 5.4 Psal. 34.19 and 37.37 3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him 2 Cor. 4.17 Rom. 8.18 Hence 1 Pet. 1.6 For Heb. 10.37 4. Though God grant not deliverance sooner yet his love is unchangeable and the Crosse cannot seperate us from it Rom. 8.35 Quest. But how shall we be able to endure with comfort the pangs of Death Answ. Hereunto two things are required 1. A preparation to Death 2. Helps in the time of death Quest. How shall we prepare our selves for death Answ. First pray oft with David Psal. 39.4 Lord make me know mine end c. and with Moses Psalme 90.12 Lord teach me to number my days c. Secondly endeavour daily to disarme and weaken death as the Philistines dealt with Sampsom and this we must do by weakening sinne which is the sting of death 1 Cor. 15.56 Thirdly endeavour to have some true taste of the joyes of Heaven aforehand Quest. But how may we attain hereunto Answ. First by a serious consideration of the evils that hinder our happinesse which are foure 1. The misery of our lives by reason of sinne and the consequences thereof For none is free from sin Prov. 20.9 Rom. 7.14.23 c. 2. The vanity of all things that are in the world which therefore can never give full content Eccles. 1.1 3. The mutable condition of our lives in this world being but strangers here 1 Pet. 2.11 Heb. 13.14 4. Whilest we are here we are separated from our head which is in Heaven and from the happy fellowship we shall enjoy with him there 2 Cor. 5.6 Hence Phil. 1.23 Secondly We must frequently mediate of the blessed estate of the Saints in glory 1 Joh. 3.2 Rev. 22.4 Matth. 25.34 Thirdly Then we must compare ouâ— present state in this life with that in heaven whereby we shall find the one infinitely to excell the other and this will make us a weary of the world and to long for heaven 1 Cor. 7.31 Phil. 3.20 and 1.23 Quest. How may we discern whether this joy of the Spirit be truly in us or no Answ. There are sundry properties wherein it differs from carnall joy as 1. This joy succeeds sorrow for sin Joh. 16.20 Matth. 5.4 whereas carnal joy springs from carnal delights and objects Prov. 14.13 It ends in mourning Luke 6.25 2. It s a fruit of righteousness It issues from Christ known and believed to be made unto us of God wisdome righteousness sanctification and redemption whence flows peace of conscience and joy in the Holy Ghost Rom. 14.17 But carnall joy ariseth from the sudden feeling of some wordly delight 3. It s founded in the holy use of the Word Sacraments and Prayer and in the practice of love mercy justice c. the other is from no such thing Job 21.13 14 15. 4. It s so fixed and rooted in the hearts that it cannot be removed from thence Joh. 16.22 whence its able to swallow up all grief and heaviness whereas the others is mingled with bitterness Prov. 14.13 5. It s eternal not only continuing in this life but in that to come whereas the joy of the wicked is short c. Job 20.5 So in these examples Luke 12.20 and 16.22 Quest. What are the helps that are to be used in the time of death Answ. They may be reduced to two heads Meditations and Practises Quest. What meditations are we to use Answ. First Consider death in a double respect 1. As it is in its self and so it s a curse and the forerunner of condemnaton 2. As it s qualified by the death of Christ and so it s a blessing and the end of all our miseries a short passage to joy c. and the grave a perfumed bed c. Secondly Consider that there be three degrees of eternal life the first in this world before we die which is begun when we repent and believe in Christ c. Joh. 17.3 The second in death which frees us from all sin and misery preparing the body for eternall happinesse with the soul which is already in heaven The third is when both soul and body being re-united goe into everlasting glory Thirdly Consider that there is a mystical union and conjunction between Christ and every believer both in regard of body and soul which being once knit shall never be dissolved So that the dead and rotten body continues still to be a member of Christ by vertue of which union it shall certainly be raised up again at the last day and made like to Christs glorious body Quest. What are the helps in practice Answ. First if thou wilt comfortably beaâ— the pangs of death thou must labour to dye in the Faith which is done by laying hold of the promise of God touching forgiveness of sin and life everlasting by Christ Heb. 11.13 Gen. 49.18 Joh. 3.14 15. 2 Cor. 1.9 Secondly If thou wilt die with comfort thou must die in obedience i. e. willingly and readily without murmuring submit to the will of God in bearing the pains of death So did Christ Not my will but thy will be done So we are taught to pray Thy will be done c. For which end we must learn to submit patiently to all lesser afflictions Quest. How shall we be enabled to bear with comfort satanical molestations either when we are
not away sadnesse but makes us mourn for our deadnesse barrennesse c. Gratia non tollit sed attollit naturam It takes not away nature but lifts it up Therefore Saint Paul calls our affections members Rom. 6.19 Because by them grace worketh Affections are arguments what we are As our affections are so are our soules The goodnesse or vainnesse of our affections shew that we are godly or ungodly men Affectus virum indicat Our affections shew what we are Quest. How may it be proved that affections in themselves are not sinfull Answ. Because Adam and Eve had affections in innocency who were created without sin Christ took our affections upon him which if they were sinful he could not have done He rejoyced Luke 10.21 He sorrowed Mat. 26.38 He was angry Mar. 3.5 He desired Luke 22.15 God commands us to be angry Eph. 4.26 and to mourne Joel 2.12 to feare Luke 12.5 to be ashamed Jer. 3.3 which if they were sinful in themselves he could not do Yea it s a great blessing that we have affections For 1. Had we no affections we should be like stocks and senselesse stones as is implied Lam. 1.12 q. d. Are you such blocks that ye are not at all affected with my sorrowes therefore it s reckoned as a symptome of a desperately hardened heart not to be affected with any thing 2. Were it not for affections nature would be idle and lazie For they are as winde to the sailes of a ship as wheels to a Chariot Hence Psal. 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart i. e. my affections Though a mans reason tells him that he is bound to repent to be godly to obey c. yet if he hath no affections thereto he cannot move towards them Hence Cant. 1.4 Draw me viz. by the affections of love and I will run after thee Affections are whetstones to good Hast thou love It s a whetstone to obedience Hast thou grief It s a whetstone to repentance Hast thou anger It s a whetstone to zeale c. 3. Affections are good channels for grace to run in Art thou covetous and full of desires It s easier for thee to covet the better things Art thou cholerick It s a fit channel for thy zeal for Gods glory to run in Art thou melancholy It s a fit channel for repentance to run in Art thou fearful It s a fit channel for the fear of God and his judgements to run in c. Jeremy was of a sad constitution and see what advantage he made of it Jer. 9.1 Oh that my head were waters c. Quest. How are unmortified Passions to be subdued Answ. To bridle unlawful pleasures its good to accustome our selves to abstain from lawful He shall not fall in things unlawful that warily restrains himself somtimes in things lawful As if a man be given to drunkennesse he shall the easilier overcome it if he abstain from strong drink when he might use it If a man be prone to pride its best for him not to go so fine as he might do He that takes his liberty in all things that are lawful will quickly be a slave to his lusts Hence 1 Cor. 6.12 All things are lawful but all things â—re not expedient c. Fly the occasions which may incense the Passions whereunto we are enclined Occasions and opportunities oft make thieves The Nazarite to prevent drunkennesse must drink no Wine nor eat Grapes or Raisins lest thereby they should be tempted to drink Wine Numb 6.1 c. When a vehement and rebellious motion assaults us when we are almost yielding consent to it then we should turne the force of our soul with our utmost endeavour to the contrary good For as in Warre the valiantest souldiers are best tried in the greatest encounters So in the most vehement passions the resolutest mindes are best proved This ennobled Josephs chastity Jobs patience Abrahams faith c. Resist Passions at the beginning Principiis obsta c. Cure the wound whilest its green Take Physick before the disease be rooted As he that will be rid of an ill guest the worser that he entertaines him the sooner he will be gone To mortifie passions we must chasten the body For he that pampers his body feeds his enemy and he that feeds it with dainties will finde it rebellious 1 Cor. 9.27 I keep under my body and bring it into subjection c. He that would quell his passions whilest he pampers his body is like him who would quench a fire by adding more fewel to it We must arm our selves with a resolute VVill and endeavour to attain to this perfect Government of a mans self from whence will follow a diligent exercise of mortification and such a man will be daily importunate with God by prayer for grace to overcome his rebellious nature and resist tentations c. For which end we should consider that the pleasure which our Passions yield is short wherefore its better for us to crosse them a while and so winne a Crown of glory then to please them for a moment and to be condemned to Hell for ever When passions are most vehement humble thy self with shame and sorrow before God seek for succour from Heaven flie under the wings of Christ beat at Mâ—rcies Gate by the Prayer of Faith and crave Grace to overcome them Open thy sores to this good Samaritane and he will poure wine and oyle into them and so thy passions will melt and fall away as clouds before the Sun By serious Meditation of the Death and Resurrection of Christ we must work our hearts into the similitude of him that his vertues may be stamped upon our souls The healing vertue of Christs death applied to our hearts will heal our affections and conform them to their first integrity Quest. How may affections be divided Answ. Into two kindes First some embrace their Object as Love Joy Desire c. Secondly others shun and decline them as Hatred Fear c. Quest. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object Answ. In this that they move to all good soundly orderly in fit season and constantly at the command of a lively and well-rooted faith Quest. What Reasons may move us to affect that that is good Answ. By the Law of nature imprinted in our hearts like a Lanthorn to direct us continually in the night of this miserable life In a well-ordered Common-wealth vertuous men are exalted therefore the desire of credit and reputation should quicken us unto vertue The consideration of the decayes of our body and the approach of death should move us to lead a vertuous life By vertue we acquire peace and tranquillity of minde and a quiet and serene conscience Christ was nailed to the Crosse to draw us to vertue He was crucified to kill sinne in us and he rose again to quicken us to newnesse of life The internal Gifts of
respect of our new-birth whereby he begets us to a spiritual and everlasting life he owns us for children Isa. 53.10 Psal. 22.30 Heb. 2.13 and v. 14. The Apostle deduceth this conclusion For as much as the children are partakers of flesh and blood he himself likewise took part of the same He himself i. e. he who was God equal to the Father For none else could make this new creature but the same God that is the Creator of all things 2 Cor. 5.17 Eph. 2.10 Gal. 6.15 James 1.18 1 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse Now touching our spiritual death and life consider these texts 2 Corinth 5.14 15. Ephes. 2.4 5. Col. 2.13 Gal. 2.20 From which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraigne medicine that could have been thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine came to be applied Our Physician therefore must not onely be able to restore us to health but to life also which none but God the Father Son and holy Ghost could do Hence Job 5.26 and 6.57.51 Hence Christ is said to be a quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse to Christ will be more perfected hereafter Phil. 3. ult yet in the mean time such a conformity is required in us to Christ Phil. 3.20 Ephes. 4.22 c. Rom. 8.29 God did not give the Spirit to Christ by measure and therefore though many millions of beleevers do continually receive this supply of the Spirit of Christ yet that fountain is not in the least exhausted nor that well-spring of grace diminished For Col. â— 19 and John 1.16 As in the natural generation there is a correspondence in all parts between the begetter and begotten though it be found in the begotten in a farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour degree Quest. What further is to be considered herein Answ. That Christ by enlivening and fashioning us according to his own image his purpose was not to raise a seed to himself dispersedly and scatteringly but to gather together in one the children of God c. John 11.58 yea and to bring all to one head by himself Eph. 1.10 So that the Church militant and triumphant though as farre distant as earth and heaven yet they make but one in Jesus Christ Ephes. 2.21 22. Quest. What are the bonds of this mystical union between Christ and us Answ. The quickning Spirit on his part which being in him as the Head is thence diffused to the spiritual animation of all his members and faith on our part which is the prime act of life wrought in those who are capable of understanding by the same spirit See both proved in these Texts John 6.63 1 Cor. 6.17 and 15.45 Phil. 2.1 Rom. 8.9 1 John 3.24 and 4.13 Gal. 2.20 and 5.5 and 3.11 Ephes. 3.17 Both of which are of so high a nature that none could possible by such ligatures knit up so admirable a body but he that was God Almighty As for Faith it s the operation of God Col. 2.12 wrought by the same power that raised Christ from the dead 2 Thes. 1.11 Hence Paul prays Ephes. 1.19 c. It was fit also that this Head should be of the same nature of the body that is knit to it Hence Ephes. 5.30 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane nature Thirdly that Christ crucified hath by his death made his flesh broken and blood poured out for us to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his God-head all life and grace is derived to us Hence Heb. 10.19 20 Quest. What are we further to consider in Christ Answ. That as in things concerning God the maine execution of our Saviours Priesthood doth consist so in things concerning man he exerciseth both his Prophetical office whereby he opens the Will of his Father to us and his Kingly whereby he rules and protects us It was indeed a part of the Priests office to instruct the people in the Law of God Deut. 33.10 Hag. 2.11 Mal. 2.7 yet were they distinguished from the Prophets Isa. 28.7 Jer. 6.13 and 8.10 and 14.18 and 23.11 33 34. Lam. 2.20 As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers who received not their doctrine by immediate inspiration from heaven Eph. 4.11 2 Pet. 1.21 Hence Heb. 1.1 God hath spoken to us by his Sonne called therefore the Apostle as well as the High-Priest of our profession Heb. 3.1 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses Deut. 18.15 c. Act 3.22 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites Rom. 9.5 who was to perform to us what the father 's requested of Moses Exod. 20.19 Deut. 5.25.27 and this he daily affecteth by the power and Ministry of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses is set forth Heb. 3.3 4 5 6. which House of God is no other then the Church of God 1 Tim. 3.15 whereof as he is the only Lord so he is also properly the only builder Christ therefore being both the Lord and builder of his Church must be God as well as man Mat. 16.18 whence it is that we finde all the Mansions of this great house to be called indifferently
any that hath taken paines for him to go away unrewarded much lesse will God suffer such as have endured so much for him to go away uncrowned Rom. 8.17 Sixthly For the consolation of others when they see that all things fall alike to all Seventhly That we may the better imitate them in their vertues when by their sufferings we see that they were Partakers of the same nature with our selves Eighthly that we may be enabled to judge aright who are indeed happy and who are truly calamitous and miserable Ninthly for the clearing of his own justice as in David Tenthly for purging out corruption by the rod of correction Eleventhly to wean them from the world by embittering it to them as in the Prodigal Twelfthly to prevent sinne by hedging up the way with thornes Hosea 2.6 Thirteenthly to make them flie to God as the childe to the mother when it s frighted See Stock on Mal. ch 3. p. 236. Quest. But what shall we say to extraordinary afflictions Answ. They are no good proofs of a bad person or condition as in Job c. Obj. But would God so afflict me if I were his childe Answ. So How so Obj. I am crossed in a childe as never man was so ungrateful so unnatural Answ. Yea except David Eli and yet they were beloved Obj. Oh but I have such a beast to my husband as never woman had Answ. Yea Abigail Obj. Oh but my estate is so broken that I am worth nothing Answ. So was Davids at Ziklag So Naomies and yet beloved Obj. Oh but I have sold all and now want bread Answ. So did the widow of Sarepta 2 Kings 4.1 So Neh. 5.2 c. and Lam. 5.6 10. Obj. Oh but my body is smitten too Answ. So was Davids Psal. 32.3 and Jobs and yet beloved Ob. But I am disabled from all service I can neither pray nor read nor heare nor live nor die Answ. So the Saints Ps. 102.3 c. the Church in Isay and yet beloved Ob. Oh but my spirit is wounded I am scorched with hell-flames in my conscience Answ. So Job and David and yet beloved Ob. Oh but I am torn in pieces with hellish blasphemous tentations Answ. Christ had such offered from Satan and yet beloved Ob. Oh but I am haunted with lusts now impure lusts then covetous revengful lusts c. Answ. So was Paul Rom. 7.14 c. Gal 5.17 yet beloved Resolve therefore that neither things present nor things to come shall be able to seperate us from the love of God in Christ. For no affliction forfeits our title Ob. Oh but mine be sins passions tentations Answ. Let them be what they will If they be afflictions to us If they tire wound and make us cry to God as Jehosaphat did when they pursue us they weaken not our title Ob. Oh but the smart of them may cause that without the hatred of sin they may make us weary because painful not sinfull Answ. 1. They may but these two are not well opposed painfulness comes after from the sinfulness were they not sinful you could brook them well enough for their pleasure and prosperity Secondly If opposed know the pains in hippocrites only follows sin committed whereas thou arr distressed before hand and art afraid to commit sin and cryest as Paul Rom 7 24. Who shall deliver me from this body of death Thirdly Only great sins are painefull if nothing but pain be heeded whereas thou art â—roubled with the First motions with the whole body of sin Fourthly Sin is onely painful to the unsanctified whereas thou art as much troubled for want of faith love humility thankfulness as for the overflowing of sin Fifthly Paine makes an hyppocrite houle but not to God at least in the First place But sin drives a Davia First to God then to men It ends in prayer not in fretting dispaire c. And is it thus with thee Either thou must condemne David or confess that a man may be crossed in wife childe house goods friends Kinsmen all at once Nay hazarded in his life tempted in his soul troubled in his conscience yea plunged into a Sea of miseries and yet be dear to and beloved of God Dr. Harris Quest. What other reasons may be rendered why Gods Children are exercised with grievous crosses Answ. Because they are so beset with corruption and therefore must be purged For First Gods children will sometimes venture on noisom meats and hurtfull poison they will feed on grosser sins they will drink in the puddle of iniquity and when the child hath so done what should the father doe If David will lie and commit adultery and murther the innocent what can God do less Unless he would have him spoiled then scourge him throughly when he will be walking so near Hells-mouth then take him by the heels and make him believe that he will throw him in It s bettet he should lose his sin them God his childe Secondly If they fall not to deadly poison yet will they surfet of lawful meats and pleasures unlawfully So childish we are that we cannot be turned lose to delights and keep a meane we cannot have prosperity but we abuse it swell brag snuff look over our brethren and forget our selves It was so with David Psa. 30.6.7 Hezekiah Jsa 39.2 Thirdly God hath but need to dyet the best of us sometimes We are so lazie when we are full as men after a Feast we follow our calling as if we would drop a sleep we performe exercises of Religion as children say their lessons minding every thing rather then that in hand We come to Gods ordinances as fed wantons to a Feast nothing pleaseth unless it be some cickshaw or new invention though the worst dish upon the Table So one trick of wit doth more affect then twenty gracious sentences It stands the Lord therefore upon if he will provide for his harvest and our good to take some pains with us lest he faile of his vintage whilest we want dressing Fourthly Crosses had need to come and to come thick and to come in strength to the strongest of us because in the best there be many and strong corruptions Oh the pride the pride the unbelief the ignorances the self-love that lodges in the purest soul So that the child would be spilt if the rod were spared Fifthly as God lays many crosses on us so we may thank our selves for many too not only because we deserve them but in that we work them out of our own bowels For many we draw upon our selves by riot idleness rage c. and others though heavy enough we make more heavy through our own folly whilst we rake into our wounds looking no higher and what with unbeleife and impatience we double the cross on our selves when God afflicts us in measure we make our crosses beyond measure because we keep no meane in mourning yea we provoke our father to give us the more for our muttering and strugling Dr. Harris p.
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
religious or civil employments to the scandal and offence of their brethren Sixthly when they prank up themselves beyond their calling estate and degree Seventhly when they distinguish not between times of mourning and rejoycing whereas the like garments are not fit for all seasons Quest. VVhat are the proper uses of Apparel Answ. First to cover our nakednesse and to hide our corporal shame and defects Secondly to defend our bodies from the injury of winde and weather both of the Summers heat and the Winters cold Hence Garments quasi Gardments Thirdly to preserve and cherish natural heat and life which otherwise would spend too fast What shall we say then to those that make them the ensignes of vanity and incentives to lust and luxury whence else are those bushes of haire and periwigs those frizlings crispings curlings powdrings paintings patchings and spottings especially of womens faces What are the toyes they call fancies Are they not such as an old Writer calls Satanae ingenia the devils fancies whereas there is nothing more foolish did we rightly consider it then to shew pride in garments which are indeed the ensignes of our shame as if the Thief should be proud of his halter They are called by a word in the Hebrew which signifies perfidiousnesse as being tokens of our perfidious dealing with God when as at first man was naked and yet not ashamed They are but coverings of this vile body Phil. 3.21 or as it is in the Greek The Body of our Humiliation such as we cannot think of without humbling our soules for the intemperance and uncleannesse of it And must our pride break forth in decking such a body The Apostle saith Rom. 8.10 the body is dead because of sin sure then a course hair-cloth may best become a dead Corpse See Elton on the Commandments Quest. VVhat is further to be considered in the use of Apparel Answ. First the preparation of it to be worne Secondly the wearing of it when it is prepared Quest. VVhat Rules are to be observed in the preparing of it Answ. Our care for apparel and bodily ornaments is to be very moderate Mat. 6.28 c. 1 Tim. 6.8 Quest. How shall we know what is necessary Answ. A thing is necessary two wayes First in respect of nature for the preservation of life and health Secondly in respect of our place calling and condition for upholding the credit of it Now that 's necessary raiment which is necessary both these wayes Quest. Who shall judge what is nâ—cessary for persons of every condition Answ. First vain and curious persons are not competent Judges but the examples of grave modest and frugal persons in every order and estate who by their knowledge and experience are best able to determine it Secondly though we must not seek for more then necessary Apparel yet if God of his goodnesse give us more we must receive it thankfully and use it to the good example of others Ob. But John Baptist saith we must not have above one coat Answ. His meaning must needs be that he that hath not only necessary raiment but superfluity must give of his abundance unto them that want Christ himself had two coats and St. Paul a coat and a cloak 2. Rule All Apparel must be fitted to the body in a comely and decent manner as becomes holinesse Tit. 2.3 Quest. How shall this be done Answ. By observing these five rules First it must be according to the sex both for men and women Deut. 22.5 which is not a ceremonial Law but grounded upon the Law of nature and common honesty Secondly our Apparel must be suited to our callings that it may not hinder nor disable us in the performance of the duties thereof This justly condemns the Apparel especially of women and maid-servants which sets them as it were in a frame that they cannot with ease and conveniency do their businesses whilest they have it on Thirdly our Apparel must be suited to our meanes that so we may be able to maintain our families and relieve the poor Fourthly it must be answerable to our estate and dignity for distinction of order and degrees in the society of men when Joseph was set over the land of Egypt he was arrayed in fine linnen with a chain of gold about his neck Gen. 41.42 So Judg. 5.30 Mat. 11.8 the contrary brings great confusion and overthrows the order which God hath set in the states and conditions of men Fifthly it must be fitted according to the ancient and laudable custom of the Countrey wherein we dwell Quest. But if we see a fashion used in other Countreys that we like may we not take it up Answ. No for God hath threatned to visit all such Zeph. 1. â— Paul taxes it as a great disorder in the Corinthians that men wore long haire and women went uncovered 1 Cor. 11.13 14. Sixthly our garments must be such as may expresse the vertues of our mindes especially of modesty shamefastnesse and frugality 1 Tim. 2.9 10. Mat. 5.16 Quest. VVhat spiritual use are we to make of our Apparel Answ. First we must take occasion thereby to be humbled for our nakednesse in regard of grace and of Gods favour by reason of original sin They that are proud of their Apparel are proud of their shame It s as if a thief should be proud of his bolts or halter Garments are the cover of our shame and the signes of our sins Secondly by putting on our garments we are to be minded to put on Christ Rom. 13.14 which is done when by prayer we come to God and entreat him to make the active and passive obedience of Christ a covering for us and that Christ may be made to us wisdom righteousnesse c. and that we may be made conformable to him both in life and death in all moral duties and that we may have the same minde affection and conversation that he had Thirdly by putting off our clothes we are to put off the old man i. e. the masse and body of sinful corruption and that 's done when we hate sin and firmly resolve against it Fourthly when we cloath and gird our selves we are taught to gird up the loines of our mindes to have our lamps burning to prepare our selves to meet Christ whether at death or the last judgement Quest. Why must we take heed of pride in Apparel Answ. First because hereby we waste that that should be better employed as for the good of the Church Common-wealth our families and especially for the relief of the poor Secondly hereby precious time is abused when we spend so much time in adorning our bodies that we want leisure to adorne and beautifie our soules Thirdly hereby our attire it self is abused being made a signe of the vanity of our mindes and the wantonnesse of our hearts which should shew the Religion of our hearts Fourthly it confounds order in the societies of men It coming hereby to passe that there is little or no difference between
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
true A blinde man that shoots many Arrows may chance with one to hit the mark Secondly if such things as they foretel do come to passe it s either from their expresse or vertual contract with the devil And if not so yet as Saint Augustine observes it s a just judgment of God upon thee that thou shouldest have wherwith to stumble and fall and undo thy self as Deuteron 13.1 c. Thus a wicked Prophet may foretel that which comes to passe and why God doth it to prove and try you See Mr. An. Burges on John p. 396. Quest. VVhat use may we make of this which hath been said Answ. First let all be perswaded to flie the study and to abandon the practice of this black Art The Scripture condemns it as abomination to the Lord Reason witnesses against it as being irrationâ—l and uncertain There is vanity in it danger by it Satan is a subtile Serpent and insinuates into many this way before they be aware Finde you pleasure in it It s but a sweet poison Think you to get honour by it you may be applauded by vain men but are disallowed by God Perkiâ—s reckons it up amongst the kindes of witchcraft Saint Austin counts it ungodly dotage and inconsistent with Christianity Doth profit entice you It s but Balaams gain the wages of iniquity money that will perish with you Secondly if notwithstanding all that can be said Astrologers will persist in their wicked practice all should take heed of countenancing them lest partaking in their sins they partake in their plagues Have therefore no fellowship with these unfruitful works of darknesse abhorre all commerce with and resort to such persons Flie from them as from the devil himself Thou breakest thy Baptismal Vow if thou renouncest not such Diabolical practices Shall we countenance what God abominates and strengthen men in that which makes both them and the land liable to wrath Let them not have the countenance of thy cost to buy them nor of thy time to reade them nor of thy tongue to mention or applaud them nor of thy affections to fear hope or rejoyce in any thing they say Forbidden Jer. 10.2 3. If there were no buyers of such Almanacks there would be no Sellers and if rhere were no Sellers there would be no Makers at least no Publishers of such lying vanities and truly if the Astrologer be guilty the Buyer and Reader cannot be innocent God hath forbidden seeking to such under a grievous penalty Lev. 20.6 I will even set my face against that soul and will cut him off from amongst my people Indeed learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spiâ—its But that England should countenance such and in a time of Reformation Oh let us blush for shame c. How often said Tully did I hear such men promise Pompey and Caesar that they should live long and die a peaceable death whereas both of them not long after were murdered And Cornelias è Lapide the Jesuite in his Comment on Acts 19. bewaileth that whilest he was at Rome they were so much given to this wickednesse whilest the Astrologers promised to some long life to others a Cardinalship to others the Popedome and yet at last all were miserably deluded Thirdly if Astrologers should not be tolerated then they which are in authority are to be entreated First that their books be not suffered so ordinarily to passe the Pâ—esse O how doth the world dote upon them I have been credibly informed that near thirty thousand of Lillies Almanacks have been vended in a year If devout men burnt their own Books of this kinde how should devout Governours see to the burning of such Books Sure if those Books deserve the fire which derogate from the honour of Princes how much more such as withdraw the mindes and hearts of men from God It were well if Astrologers were put into the some Catalogue with other Sorcerers in the Statute of the first of King James chap. 20. and to suffer the same punishment with the other For the Scripture makes them birds of a Feather c. See as before Quest. But may we not use Charmes wherein there are none but good words Answ. No It s the usual craft of Satan to present things and wayes in themselves indifferent to silly mindes which consider not that the harme doth not consist in using such words or actions but in ascribing to them an unnatural vertue without the warrant of God who is the Master of nature Quest. Is it not lawful to enquire of Astrologers after things to come Answ. Certainly since God hath hidden the future time from us to go about to lay it open is a work proper to the profest Undoer of Gods Works Quest. VVhy may we not enquire after future times Answ. Curiosity to know the future carrieth many so far as to make a Covenant with the devil who yet stands not so much upon his points as to refuse to be consulted with by those that have made no covenant with him No doubt but his pride is tickled with a mischievous delight when he sees men seeking to him for that which is proper to God and thereby yielding him divine service Which service that he may receive in an hidden way from the finer sort of wits he hath devised some seeming sublime divinations perswading rhem that the decree of God about humane events is written in the motions and several aspects of the starres and that therefore this kinde of Divination is lawful yea Divine Quest. VVhat are the evils that proceed from hence Answ. First they are innumerable For 1. That silly reverence which vulgar peâ—sons give to these Predictions makes them wilde and sets them upon the fulfilling of them because they esteem them unavoidable Secondly the worst evil is that thereby mans minde which ought to dwell at home is transported out of himself and in stead of reposing upon the wisdom and love of God is suspended upon the Dragons taile and the Ascendant of an Horoscope Thirdly it cuts in sunder the very sinews of industry and makes men idle greedy and inconsiderate The Histories of the Greek Emperours Alexius and Manuel are lamentable examples how credulous persons are undone by the Impostures of Astrologers when they expect from the stars those successes which should have been wrought out by Piety Prudence and Valour Quest. VVhat further reason is there against these Astrological Predistions Answ. Consider that all affirmation is grounded either upon Reason or Authority The assertions of Judiciary Astrology are of the last kinde For no reason can be given of their Maximes Now the authority upon which these Maximes are grounded must either be Divine or Humane or Devilish They are not grounded upon Divine Authority but are expresly forbidden by it â—er 10.2 Isa. 47.13 And humane authority in this case is of no weight for who hath given power to men to dispose of the several Offices and Preheminences
him into an idol So Job 22.12 13. Psal. 94.7 Isa. 29.15 2. By thinking that there is no providence of God whereby he orders and disposeth of all things particularly So Psal. 10.11 Zeph. 1.12 3. By thinking that there is no justice in God which is when men imagine that notwithstanding their sins yet God will not punish them as he hath threatned in his Word So Deut. 29.19 20. Amos 9.10 and 6.3 2. A man denies God in his thought by placing in the room of the true God an Idol of his own brain which is done by thinking some other thing besides the true God to be their chiefest good So Epicures make their belly their God Phil 3.19 The covetous man his riches Col. 3.9 For what a man thinks to be the best thing in the world for him that is his God though it be the devil him-himself or any other creature Hence 2 Cor. 4 4. Quest. What is the fruit of this thought that there is no God Answ. It brings forth the notoriousest sins that can be even Atheism it self which is twofold 1. In practise 2. In judgement Quest. What is Atheisme in practice Answ. It 's that sin whereby men deny God in their deeds lives and conversation This hath three special branches 1. Hypocrisie which is a sin whereby men worship the true God but in a false manner giving God the outward action but with holding their hearts from him 2. Epicurisme which is a sin whereby men contemn God and give themselves wholly to their pleasures spending their time in eating drinking and other carnal delights not seeking nor fearing God which is the sin of many rich persons 3. Witchcraft or Magick which is that sin whereby men renounce the true God and betake themselves to the aid counsel and help of the devil either by himself or his instruments Quest. What is Atheisme in judgement Answ. It 's that sin whereby in opinion and perswasion of heart men deny God It hath three degrees 1. When men hold and accordingly worship the true God but yet conceive of and worship him otherwise then he hath revealed himself in his Word as the Turks Jews and Papists do 2 When men place some Idol in the room of the true God holding the same for their God Thus did the Gentiles when they worshipped the Sunne Moon and Stars or other creatures 3. When a man doth avouch hold and maintain that there is no God at all and this is the highest degree of Atheisme and such deserve to be put to death for treason against Heaven if he shall die that denies his lawful Prince Quest. What are the signs whereby Atheisme may be discovered Answ. David Psal. 14. sets down three signes 1. A disordered life v. 2 3. 2. Not calling on the Name of God by prayer v. 4. 3. Contemning of them that put their trust in God v. 6. Quest. What other signes are there of it Cnsw First if we deny the omniâ—presence of God and are more afraid to sin in the presence of a mortal man then in the presence of God Secondly if we think that God regards not these outward things Thus such as use oppression injustice deceit and lying in their worldly affairs are Atheists Thirdly if we say God is merciful I will hereafter repent and so escape punishment which overturns the infinite justice of God and makes him all mercy whereas he is as well just as merciful Quest. What other damnable thought is there naturally in the heart of man concerning God Answ. That the Word of God is foolishnesse Thus some thought the Gospel foolishnesse 1 Cor. 1.21 and the reason is rendred 1 Cor. 2.14 Others have the like thoughts of the Law when they judge the threats of the Law untrue and so foolishnesse Hence Deut. 29.19 Isa. 5.19 2 Pet. 3.3 4. Quest. What are the accursed fruits of this Atheisme Answ. First hence ariseth that cursed and damnable opinion of many that hold Religion to be but humane Policy to keep men in awe and so use it as a politick device to exercise mens brains to keep them from sedition and rebellion Secondly hence springs all Apostacy and departing from the faith Gal. 1.6 Quest. What other cursed thought ariseth from Atheism Answ. First that seeing the Word of God is foolishnesse therefore they will not yeeld obedience to it So Job 21 14 15. Jer. 6.18 Luke 19.14 And very many are guilty hereof Secondly then they proceed to say that it 's a vain thing to worship God So Job 21.15 Mal. 3.14 It was in David himself Psal. 73.13 Thirdly a thought of distrust thus God doth not regard me will not help me nor be merciful unto me This was Moses his sin Numb 20.12 6. and Davids Psal. 31.21 and 116.12 and of the Israelites Psal. 78.19 20. and of Peter Mat. 14.30 â—1 Quest. When do these thoughts of distrust most assault us Answ. In times of danger affliction tentation and especially in sicknesse and at death Job 7.20 and 16.12 c. so Psal. 77.7 Quest. What is the danger of these thoughts Answ. First hence ariseth all horror and terrours of conscience all feares and astonishments of heart Secondly hence comes desperation it self whereby men confidently affirme that God hath forsaken them and that there is no hope c. Thirdly this weakens the foundation of our salvation which stands in the certainty of Gods promises this thought denying the credit of them and making them uncertain Mr. Perkins of mans natural imaginations CHAP. XVII Questions and Cases of Conscience about Baptisme Quest. WHat are the Principles about Baptism Answ. First that Baptisme is a Sacrament of Regeneration Secondly that the outward signes in Baptisme is water the inward thing or substance thereof is the blood of Christ. Thirdly that the pouring or sprinkling water upon the Party baptized setteth out the inward cleansing of the Holy Ghost Fourthly that the forme of Baptisme is In the Name of the Father Son and Holy Ghost Fifthly that Baptisme is to be administred by a Minister of the Word Sixthly That they that professe the true faith are to be baptized Seventhly that the children also of such are to be baptized Eightly that by Baptisme we are engrafted into Christs mystical body Ninthly that Baptism sets out both our dying to sin and also our rising to righteousnesse Tenthly that Baptisme is but once to be administred Eleventhly that the force and efficacy of Baptisme lasteth as long as we live Quest. Can any Argument for the baptizing of Infants be brought from Circumcision under the Law Answ. Yes for there is the same extent of the Sacrament of initiation under the new Covenant as was under the old If Infants might partake of the Sacrament of Initiation and Regeneration before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3.21 that it was a like figure may be said of Circumcision All their Sacraments were like Figures
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
compelled many to blaspheme yet saith he I obtained mercy Mat. 12.31 Christ tells us that upon repentance it shall be forgiven The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost but we must deny it and our reason must be because we are sorry for it and were it to be done again we would not do it for all the world but he that sins against the Holy Ghost is not sorry for it is not grieved for his offence would have all others to commit the same sinne Is desirous to have Hell as full as he can wishes that wife children Parents friends neighbours all might commit the sin against the holy Ghost as he hath done See Capell on Tentations Quest. How doth the hainousness of this sin of Blasphemy appear Answ. First It s one of the most horrid sins in the world Some sins are more directly and immediately against mens own persons as idlenes prodigality c. Some are against other mens persons as lying slandering c. but the blasphemer fights directly against God other sins strike at God but this pierceth him and strikes through his Name with execrations c. and therefore such were to be put to death Lev. 24.10 11. Isa. 36 6. Hab. 3.14 Secondly It s an high contempt of God a desperate flying into his face a charging him with folly cruelty and tyranny Job 1. ult It so provokes God that usually he cuts them off sooner then other sinners as those that are ripe for destruction Thirdly It argues the highest ingratitude in the world for a man like a mad dogg to flie into the face of his master who keeps and feeds him to use that heart and tongue which God made for his praise to the disgrace of his Creator To load him with injuries who daily loadeth us with mercies To curse him who blesseth us c. they are said to crucifie Christ afresh Heb. 6.6 Magis offendunt qui blasphemant Christum regnantem in coelis quam qui crucifixerunt ambulantem in terris Aug. they are worse then those that actually crucified him Fourthly it exceedingly debaseth a man and makes him viler then the vilest creature for they in their kind praise God and shew forth the wisdom power and goodness of their Creator but the blasphemer dishonours him in all his attributes Fifthly it is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the just and great God Sixthly such are guilty of the most pestilent scandal that can be they grieve the godly harden the wicked offend the weak who are quickly turned out of the way they become an evil example to their families who like soft wax are easily cast into any forme Now woe be to them by whom scandals especially blasphemous scandals come Mat. 18.6 7. Seventhly it 's a sin which makes men most like the damned in hell As the Saints in heaven being filled with joy shall vocally sing the praises of their Redeemer So the damned in hell being filled with the wrath of God shall vocally blaspheme him and if the wicked in this world that do but taste of the cup of Gods wrath yet blaspheme him for their torments Rev. 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Eighthly as its the greatest sin so it makes men liable to the greatest judgements of God and to the severest punishments of the Magistrate When a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his nature this is called direct and immediate blasphemy and if it be acted not out of infirmity of nature the person not being distempered by sicknesse melancholy nor madnesse but out of malice deliberation and obstinacy the party should die without mercy Lev. 24.13 14 15 16. This was not a judicial Law belonging to the Jews onely but it being of the Law of Nature is a universal Law for all Nations Hence wicked â—ezabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11 14. So John 19.7 and they stoned Stephen for this pretended cause Act. 7.57 Nebuchadâ—ezzar by the light of Nature made a decree that whosoever blasphemed the God of Heaven c. should be cut in pieces and his house be made a dung-hill Dan. 3.29 How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders which if they neglect to do as their light is greater so their punishment shall be greater They punish Thieves and Murtherers with death They punish Traitors that seek to destroy the lives of Princes or that speak against their honour and dignity with death and shall not he that speaks against the King of Kings die the death And when men neglect their duty in this kinde God takes the sword into his own hand He cut off blasphemous Senacharib and his Army for it 2 King 19.35 The Syrians blaspheming God and calling him the God of the Mountaines but not of the Valleys many thousands of them lost their lives for it 1 King 20.29 30. blasphemous Arius voided his bowels and died miserable See many more Examples of Gods judgments upon Blasphemers and blasphemous Hereticks in my Mirror in those two Chapters Master Hall upon 2 Tim. 3.2 Quest. How comes Satan to tempt Gods children to blasphemy Answ. When he cannot overcharge the conscience of the weak Christians by ripping up and aggravating those sins which he hath in truth committed nor cause him desperately to desist from going forward in the course of sanctification then he suggests into his minde horrible blasphemies against Gods Majesty and continually turmoils him with most impious thoughts that thereby he may distract his minde from holy meditations and utterly discourage him in all Christian exercises Quest. Of how many sorts are these his hellish suggestions Aâ—sw Of two sorts 1. Such as seeme to have some ground in corrupted reason for the suggeâ—ting whereof he oft-times useth our sinful flesh as his wicked instrument and these arise sometimes from our over-great prosperity whereby we are brought to forget and neglect the Lord who hath been so bountiful unto us sometimes from the grievousnesse of afflictions whereby men are moved to murmur against God and to repine at his judgements sometimes from some offence unjustly taken from Gods Word or works As from the plainnesse of the Scriptures the unequal dispensation of Gods benefits and punishments whence arise these tentations that there is no God or if there be yet no particular providence that he hath not eyes to see all things nor power to rule them That he is not just in his judgements but an accepter of persons That his Word is not true either in the promises or threatnings That he makes little account of vertue to reward it or of sin to punish
the spiritual man who resists it all he may but to the flesh which alone shall bâ—ar the punishment God using to that end not only the hammer of his Word but also temporary crosses and afflictions 3. God measures not our sinnes according to the nature and matter of the sins themselves but rather according to the affection of the sinner which gives the form and being thereunto in regard whereof the greatest sin being entertained by the concupiscence only and there crushed and choaked is esteemed by God a far lesse sin then the least degree of wickednesse which is willingly committed nourished or defended Quest. By what means may we be freed from these hellish blasphemies Answ. First we must have recourse to God by fervent prayer entreating him to rebuke Satan and to restrain his malice either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them Secondly when Satan terrifies us by laying these blasphemies to our charge we are to appeal to the Lord the searcher of our hearts as the supream Judge and having the testimony of our consciences to bear witnesse with us we are to protest our innocency and so to disavow these wicked suggestions and to protest such hatred of them that we would rather die a thousand deaths then yeeld the least assent to them Thirdly we are not to make such account of these suggestions as that therby our understandings should be dulled our minds distracted our senses astonished and our hearts discouraged so as to be made unfit for the service of God and the duties of charity to our brethren and the duties of our particular callings Object This indeed were a good course for such as have quiet minds but I am so distracted in every holy duty with these blasphemous suggestions that I cannot perform them with undâ—rstanding so that they become unprofitable to me and I fear they are turned into sin Answ. Though thou canst not perform these duties as thou wouldst yet do them as well as thou canst yea the more thou art troubled in them be the more earnest in doing of them for they are the best weapons to repell Satan whereof if Satan can disarme thee he will be sure to prevaile They are Gods Ordinances and therefore though thou finde no present good by them yet thou must do them in obedience to Gods command And so in the end thou shalt finde that God accepts thy endeavours and will pardon thy infirmities and give such a blessing to them by his Spirit that they shall bring joy and comfort to thy heart Fourthly we must not revolve these blasphemous suggestions in our minds nor suffer them to reside in our thoughts but forcibly withstand them when we find them first entring or if they be entred before we be aware we are presently to reject them and entertain into our mindes some heavenly meditations which will keep them from easie re-entrance Fifthly we must have a special care to avoid idlenesse and solitarinesse and spend all our time either in holy exercises or in the duties of our lawful callings For idlenesse prepares us for tentations and makes our hearts like unmanured ground fit to bring forth nothing but weeds and solitarinesse brings in this case a heavy woe with it Eccles. 4.10 giving Satan a great advantage against us which made the Devil when he tempted Christ to make choice of the wildernesse having by manifold experience found that such solitary places are fittest for his purpose Sixthly if for all this we cannot be rid of them we must not too earnestly strive against them or be overmuch grieved with them but seeing they are Satans sins and not ours if we abhor and strive against them we must constantly go on in our course of godlinesse and righteousnesse and so let them passe as they come without being dismaied at them Mr. Downams Christian Warfare CHAP. XIX Questions and Cases of Conscience about our Bodies Quest. WHat is the condition and state of our bodies in this life Answ. They are vile and base and that not only the bodies of the wicked but also of the dearest children of God Phil. 3.21 Quest. How may this be made out Answ. Our Original is base we are dust and to dust we must return Besides our continuance is full of changes we are subject to sicknesse sores paine hunger c. and base we are because we are upheld by inferiour creatures We enter into the world one way and then go out a thousand somtimes by violent sometimes by more natural deaths Are subject to divers diseases loathsom to the eyes and noses especially when we are nearest our end then our countenances wax pale our members tremble and all our beauty is gone when we are dead our carcasse is so lothsom that it must be had out of sight yea though of Abraham Gen. 23.4 For as mans body is of the finest temper of all others so the corruption of it is most vile Quest. Is there then no glory belonging to our bodies Answ. Yea For First its Gods Workmanship and therefore excellent so excellent as the Heathen Galen being stricken into admiration at the admirable frame thereof brake out into an Hymne of praise to the Maker of it and David cries out I am wonderfully made Psal. 139. God made this his last work as an epitome of all the rest Secondly the Scripture teaches us that we owe glory to our bodies and therefore it forbids us to wrong our bodies and speaks infamously of self-murtherers as of Saul Achitophel Judas c. and God to shew the respect that we owe to our bodies hath provided pleasing objects for every sense as â—ight for the eyes flowers for the smell and musick for the ears c. Thirdly these bodies of ours are members of Christ redeemed and sanctified Temples of the Holy Ghost indeed as it keeps the soul from heaven so it s the grave of the soul but otherwise it s the House Temple and instrument of the soul. Quest. But can those bodies be called base for which Christ shed his precious blood Answ. Whilest Gods children live here their bodies are in no better a condition then the bodies of others Hezekiah is sick Lazarus hath his sores David and Job are troubled with loathsome diseases and its reason it should be so For 1. It was so with Christ he took our base ragged nature on him He hungred thirsted was pained yea death had a little power over him and shall we desire a better condition then our head and Master had It s 〈◊〉 decree that we must returne to the dust as all 〈◊〉 fellow Saints have done 〈◊〉 we must partake with 〈…〉 mean estate 〈◊〉 we will partake 〈◊〉 his glory 2. Hereby God doth exercise our faith and hope causing â—s to expect a bettter resurrection and by this meanes
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
humane and that for these reasons 1. Because nature teaches us that mony is not capable of supersaetation or encrease 2. That no man ought to set a price on that which is not his own 3. That the use of the stock once received is not the lenders but the borrowers for the power of disposing of it is for the time transferred by contract into the borrowers hands If the lender then by vertue of such a contract takes interest he doth but in a legal way rob the borrower That the Scripture forbids this practice appears Exod. 22.25 Lev. 25.36 37. Deut. 23.19 20. Neh 5.7 Psal. 15.5 Prov. 28.8 Ezek. 18.8 Many Heathen Nations have also condemned such contracts It hath been condemned by the Council of Vienna and other Ecclesiastical Laws Yet though it be unlawful to covenant for a certain profit for the meer loane of money there are other circumstances about it which allows the lender lawful liberty to take use for his money especially in these two cases 1. If he sustains losse and misses of gain by want of his money lent for why should I hurt my self to pleasure another and enrich another by mine own losse 2. If I shall incur a real losse or forfeiture by the delayed payment of the sum lent I may justly look for satisfaction from the borrower yea if there be an apparent danger of losse to me at the time of the contract nothing hinders but that I may secure such a sum as may be sufficient for my indemnity And if I see an opportunity of an apparent profit that I could make by disbursing such a sum of money and another that hath a more gainful bargain in chase shall desire to borrow my money for his greater advantage there is no reason why I should have greater respect to his profit then mine own and therefore upon contract I may secure to my self such a moderate sum as may be somewhat answerable to the gaine which I willingly forgo for his greater profit In brief to guid us in borrowing and lending our only rule is charity For in all humane and civil acts of commerce it s a sure rule that whatsoever is not a violation of charitie is lawful And what is not agreeable to charity is sinful And as charity must be our rule so our selves must be the rule of our charity Look what you could wish to be done to you by others do you the same to them and so you cannot be guilty of the breach of charity that will tell you that if you can finde out a way whether by loane or sale to advance your stock that is free from oppression and beneficial to others as well as to your selves you need not fear to walk in it with all honest security B. Halls Cas. of Conscience CHAP. XXI Questions and Cases of Conscience about Brethren and brotherly love amongst Christians Quest. ARe all Gods children brethren Answ. Yes as is proved Col. 1.2 1 Tim. 6.2 Mat. 23.8 Quest. Why are they brethren Answ. First because they are borne of the same womb 1 Pet. 1.23 Secondly they are adopted of the same Father Eph. 4.5 Thirdly they are brought up in the same family Eph. 3.17 Fourthly they are estated in the same inheritance Rom. 8.17 Fifthly they are written amongst the living in the same City Isa. 4.3 Sixthly they execute the same Office of Prophets and Priests to God Rev. 1.7 Quest. What comfort may the consideration hereof afford them Answ. That though they are despised in the world yet they are a people of a great kindred the meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints Quest. What duties may the consideration hereof teach them Answ. First to live familiarly together to visit them and not to be strangers one to another Acts 15.36 Secondly to do all things faithfully each to other 3 John 5. Thirdly to defend each other by words and deeds Let not a brother be wronged if thou canst help it Fourthly to supply their wants with brotherly affection James 1.15 1 Joh. 3.17 Fifthly to love them without dissimulation Rom. 12.9 10. and 13.8 Col. 3. 14. Eph. 4.16 1 Joh. 3.11 and 4.21 Quest. What evils must they avoid upon this consideration Answ. First they must take heed of contention Gen. 13.8 and that 1. By publick suits at Law 1 Cor. 6.1 c. 2. By private quarrels or discords Object But they do me wrong Answ. 1. Admonish them of it Lev. 19.17 Mat. 18.18 2. Be not rashly angry with them Mat. 5.22 3. If they repent forgive them to seventy seven times Mat. 18.21 and be quickly reconciled Mat. 5.23 24. Secondly speak not evil one of another Rom. 14.10 Jam. 5.9 and 4.11 It 's the Devils property to accuse the brethren Rev. 12.10 Thirdly be not ashamed of them for Christ is not ashamed to own them as brethren Heb. 2.10 Fourthly have them not in respect of persons for the poor are brethren as well as the rich Jam. 2.1 c. though they be in tribulation yet are they companions in the Kingdom of God with us Rev. 1.9 Fifthly all superiours must take heed of tyranny For they rule over their brethren Quest. How shall I know who are Gods children and so my Brethren Answ. First by their innocency they bear their fathers image Secondly by their love to Gods House and his Word Thirdly by their language 1 Joh. 4.5 Fourthly by the opposition of the world to them Quest. What good shall I get by them Answ. First by associating thy self with them thou mayest escape many judgements Sodom had been spared for ten righteous persons and get much good Potiphars House is blessed for Josephs sake and Labans for Jacobs Secondly thou mayest learn their ways Thirdly thou mayest be better acquainted with the Father by living amongst his children Quest. Why should we be so careful to love the brethren Answ. First because it much commends us to God Secondly it shews that we are translated from death to life 1 Joh. 3.14 Thirdly that we are of the truth 1 Joh. 3.19 Fourthly that we are born of God 1 Joh. 4.7 Fifthly that God dwells in us 1 Joh. 4.11 Sixthly that all we do for them shall be fully rewarded Mat. 11.41 Seventhly it will give us boldnesse at the day of judgement 1 Joh. 4.17 Quest. How may I know whether my love to them be unfeigned Answ. First if thou beest as willing to do them good as to proffer it 1 John 3.18 Secondly if thou seek'st not thy own things but canst love them against profit credit c. Phil. 2.3 Thirdly if thou lovest all as well as some the meanest as well as the greatest Eph. 1.15 Fourthly if thou canst go to God for them in secret Fifthly if thou canst love them constantly Sixthly if thou canst reprove as well as flatter and praise them Seventhly if thou canst propose them as patterns for thy imitation Eighthly if thy
which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
reparation therefore our Mediator must not look to procure for us a simple pardon without more ado but must be a propitiation for our sinnes and redeem us by his fine and ransome and so not only be the master of our requests to intreat the Lord for us but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety Rom. 3.25 1 John 2.2 and 4.10 Mat. 20.28 1 Tim. 2.6 Job 33.24 1 Joh. 2.1 Heb. 7.22 unto all the debt wherewith we any way stood chargeable Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf Answ. It was of a double debt the principal and the accessory Quest. What was the principal dâ—bt Answ. Obedience to Gods most holy Law which man was bound to pay as a perpetual tribute to his Creator though he had never sinned but being now by his own default become bankrupt he is not able to discharge in the least measure his Surety therefore being to satisfie in his stead none will be found fit to undertake such a payment but he who is both God and man Quest. Why must he be man Answ. First because man was the party that by the Articles of the first Covenant was tyed to this obedience and it was requisite that as by the disobedience of one man many were made sinners so by the obedience of one man should many be made righteous Rom. 5.19 Secondly if our Mediator were only God he could have performed no obedience the God-head being free from all manner of subjection Quest. Why must he be God Answ. Because if he were a bare man though he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himself amidst all the tentations of Satan and this wicked world he should have been subâ—ect to fall as they were or had he held out as the elect Angels did it must have been ascribed to the grace and favour of another whereas the giving of strict satisfaction to Gods justice was the thing required but now being God as well as man he by his own eternal spirit preserved himself without spot presenting a far more satisfactory obedience unto God then Adam could possibly have performed in his integrity Quest. How may that appear Answ. Besides the infinite difference that was betwixt both their persons which makes the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himself holy but what holinesse he had he received it from him that created him after his own image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himself had planted 1 Cor. 9.7 and of his own would all that have been which could be given to him 1 Chron. 29.14 16. But Christ did himself sanctifie that humane nature which he assumed John 17.19 and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender to his Father Secondly if Adam had done all things that were commanded him he must for all that have said I am an unprofitable servant I have not done that which was my duty to do Luke 17.10 whereas in the voluntary obedience which Christ subjected himself to the case stood far otherwise Indeed if we respect him in his humane nature his Father is greater then he John 14.28 and he is his Fathers servant Isa. 53.11 Mark 12.18 yet in that he most truly said that God was his Father John 5.18 the Jewes did rightly infer from thence that thereby he made himself equal with God and the Lord hath proclaimed him to be the man that is his fellow Zach. 13.7 Being therefore such a man and so highly borne by the priviledge of his birth-right he might have claimed an exemption from the ordinary service which all other men are tyed to and by being the Kings son he might have freed himself from the payment of that tribute which was to be exacted of strangers Matth. 17.25 26. when the Father brought this his first begotten into the world he said Let all the Angels of God worship him Heb. 1.6 and at that very instant wherein the Son advanced our nature into the highest pitch of dignity by admitting it into the unity of his sacred person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God Heb. 12.2 tyed to no other subjection then now he is or hereafter shall be when he shall have delivered up the Kingdom to God the Father For then also in regard of his assumed Nature he shall be subject unto him that hath put all things under him 1 Cor. 15.27 But he looking on the the things of others Phil. 2.4 5 7 8. he chose rather to come by a tedious way and wearisome journey to it not challenging the priviledge of a Son but taking upon him the form of a mean servant not serving as an honourable Commander in the Lords Host but as a common Souldier making himself of no reputation and emptying himself of his high dignity he humbled himself and became obedient unto death Phil. 2.7 being content all his life long to be made under the Law Gal. 4.4 Yea so far that as he was sent in the likensse of sinful flesh Rom. 8.3 so he disdained not to subject himself unto that Law which properly did concern sinful flesh and therefore though Circumcision was by right applicable only to such as were dead in their sins and the uncircumcision of their flesh Col. 2.11 13. yet he in whom there was no sin to be put off notwithstanding submitted himself there unto not only to testifie his communion with the Fathers of the Old Testament but also hereby to tender to his Father a bond signed with his own blood whereby he made himself in our behalf a debtor to the whole Law Gal. 5.3 Baptisme also pertained properly to such as were defiled and had need to have their sins washed away Act. 22.16 hence Matth. 3.6 Mar. 1.5 when many came to John Baptist Christ also came amongst the rest but the Baptist considering that he had need to be baptised of Christ and not Christ by him as altogether unfitting for that imaculate Lamb of God Yet did he as our Mediatour submit himself to that Ordinance of God also not only to testifie his communion with the Christians of the New Testament but especially because it became him thus to fulfill all righteousnesse Matt. 3.15 and so having fulfilled all righteousnesse which the meanest man was tyed to in the dayes of his pilgrimage which he needed not to have done if he had respected himself onely the works which he performed were truly superogatory which might be put upon
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that the sins of all men and devils are not able to counterpoise it But Christs intention and purpose was to lay down his life only for his sheep John 10.11 Fourthly Christs special and particular love to some rather then to others is no ground of despaire For if a man will act according to reason his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death which yet as themselves confesse none may be actually saved for all that Is it not more desirable to have such a special love whereby we are sure some will be saved then such a generall one by which no man may receive salvation at all Fifthly in this as in all other points of Religion we must not go according to our carnal affections and desires but the direction and revelation that is in the Scriptures For the way of salvation wholly depending upon Gods will we cannot judge of it but so far as he discovers his will therein but God doth not discover any such thing to us in Scripture as universal redemption therefore we should not hold it Sixthly yet it cannot be denied but that the Scripture when it mentions the subject for whom Christ died speaks indefinitely of all As all died in Adam so all shall be made alive in Christ 1 Cor. 15.22 He takes away the sinnes of the world 1 John 2.2 He is a propitiation not for our sins only but of the whole world Yet all these must be taken indefinitely not universally that he died for all sorts of persons in all Nations not for each particular person as will appeare by these reasons 1. The Scripture doth expresly limit Gods love and Christs death to some onely John 10.15 for his sheep Rom. 8.33 c. So John 17. Now these can never be reconciled to the other Texts but by this distinction 2. The Scriptures which speak of this universality speak of the actual benefit and fruit of his death Now it s granted by all that none do actually partake of Christs benefits but the godly So then if the whole world 1 John 2.2 should extend to all mankinde then all should be actually pardoned and saved 3. Experience shews that such phrases must necessarily be so limited For if Christ died for all men intentionally How is it that under the Law excepting a few proselytes the offer of grace was onely to some few and though it be enlarged under the Gospel yet there are many Nations and persons to whom Christ and his benefits have never been offered and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death Quest. Why then doth the Scripture speak so universally about Christ death Answ. Not to lead us into an errour contrary to other Scriptures but for these reasons 1. To shew that this great benefit purchased by Christ was designed for man and not for the Apostate Angels Heb. 2.17 2. It might be in opposition to the Jewes For a long time the means of salvation were onely amongst them as John 4.22 therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane Acts 10.15 Seeing therefore that formerly to the Jewes only were committed the Oracles of God now that by Christs coming the partition wall was broken down and the means of salvation is not inclosed in one Country more then in another it may very well be called the whole world that Christ died for for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile Hence is that precept Mark 16.15 Preach the Gospel to every creature So Rom. 11.15 The casting away of the Jews is the reconciling of the world where the world is opposed to the Nation of the Jews 3. It was to abate and confound the pride of the Jews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy and murmur that the Gentiles should be made partakers of this grace which Christ represents under the elder brothers murmuring at the entertainment of the younger Luk. 15.30 4. It might be because when Christ came into the world few of the Jews were converted in comparison of the Gentiles Rom. 11.8 c. and those branches were broken off that new ones might be grassed in therefore it may weâ—l be said that Christ died for all and that he was a propitiation for the sinnes of the whole world because that all Nations did now come in and worship Christ whereas few of the Jews received him 5. It was because now no Nations or particular persons were excluded For though there be an election of some only and Christ in his death had a special love to those only whom the Father had given him yet because who these individual persons are is not manifested by God therefore the outward propounding of it is universal not excluding any Thus all the invitations and commands are universal as Mat. 11.28 6. It may be because though the greater part of the world perisheth and many are called but few chosen Matth. 22.14 Yet if we judge of those for whom Christ died absolutely in themselves they are a great number So that as there is a world of those that perish so there is a world of those that shall be saved 7. It doth use such expressions as in this so in other things also when yet all acknowledge that there is a necessity of restraining it as speaking of Christ it s said All flâ—sh shall see the salvation of God Luke 3.6 and Act. 2.17 I will poure out my Spirit upon all flesh c. whereas some onely had those extraordinary gifts So that famous promise that all Nations of the earth should be blest in Abraham whereas Gal. 3.9 it 's restrained to the spiritual seed of Abraham Quest. Do reprobates receive any benefit by Christs death Answ. In some respects it had been better for them if there had not been a Christ because when they wilfully refuse him it aggravates their sin and condemnation John 3.19 and 15.22 yet several mercies do redound even to reprobates by Christs death As 1. There is no man that lives under the means of grace but he may hereby be encouraged to repent and to believe for his salvation whereas the Apostate Angels are left without hope 2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all as within the spheare of Christs death So the Apostle writing to Churches wherein many were corrupt both for doctrine and manners yet calls them a Church Saints Beleevers not excluding any from the benefit of Christ So therefore may Ministers do in their preaching yet they must
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband
of our hearts against the first motions and inclinations unto sin and if they be entred at unawares we must repell them presently upon our first discovering of them It s good to crush this Cockatrice in the shell Fourthly We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health as 1. Watch against those sins to which through our natural corruption we are most inclined and that 1. Because of all others wee have most cause to abhor them seeing by them we have most dishonoured and displeased God 2. They have most often wounded our consciences and given us the greatest foils 3. They have most disturbed our inward peace and deprived us of spiritual joy in the assurance of Gods love 4. We are still most prone to fall into them our corrupt natures being so much inclined to them and our carnal love doting upon them 2. We must most heedfully watch against those sins which do most ordinarily attend our special callings because being daily conversant in them they make daily and dangerous assaults against our souls and by reason of our many falls and foils they become customable and hearden our hearts in them Hence are these exhortations Luke 3.12 13 14. and 12.15 Acts 20.28 1 Pet. 5.2 3. We must watch over our hearts that they be not drawn away with the sins of the times and Countries wherein we live because we are apt to follow a multitude to doe evill and are easily led aside by bad example and being faln into them we are apt to continue in them without remorse the multitude of offenders taking away the sense of sin Fifthly We must keep the like watch over our sences which are the gates of our souls by which all things enter which watch doth chiefly consist in two things 1. In restraining them of their liberty and not suffering them to rove at their pleasure nor to satisfie themselves even to satiety with sensuall delights and full fruition of their several objects but sometimes stopping them in their course we should call them to an account whether the things about which they are exercised are as profitable to our souls as pleasant to our sences 2. When we allow our sences to take their pleasure we must carefully take heed that they delight themselves only in things lawful both for matter measure and manner so using these sensual pleasures as not abusing them as helps to make us to go on more chearfully in our way and not as impediments to hinder us in our journey Quest. How must we watch over our eyes Answ. By not suffering them to rove about at pleasure and to glut themselves with delightful sights and restraining them as much as we can that they do not behold that in this kind which is not lawful to covet For of seeing comes loving and of loving lusting and desiring Matth. 5.28 we must keep them from gazing upon any thing that may be to us a ground of tentation whereby we may be drawn into any sin or which may be a distraction to us in Gods service Thus Job watched over his eyes Job 31.1 and this is Solomons meaning when he saith that the wise mans eyes are in his head but the eyes of a fool are in the ends of the earth Eccles. 2.14 because a wise man leaves not his eyes to their own liberty but governs them by discretion whereas fools suffer them to rove every where Into which folly David fell when he suffered his eyes to gaze upon the beauty of Bathshebah and therefore afterward he kept a surer watch over them and intreated God to turn away his eyes from beholding vanity Psal. 119.37 Quest. How must we watch over our ears Answ. To keep them from hearing any thing that is vain and sinful tending to the corrupting of our souls or the hindring of them in their growth in grace All filthy speeches tend to Gods dishonour and to our own and our neighbours hurt So doth all unsavory talk bitter taunts unchristan jests whisperings backbitings and slandering and all such discourses as feed the flesh and starve the Spirit wed us to the world and wean us from God we must therefore stop our ears against these bewitching sorceries and not for the pleasing our carnal sence hazard the destruction of our precious souls The ears like Conduit-pipes convey into the soul either the clear streames of the water of life or the filthy puddles of sin and death Quest. How must we watch over our pallates Ans. That we do not to please our pallat use such excess in our diet as will disenable us to Christian duties knowing that the end of our eating is to refresh and strengthen our bodies that they may be fit for Gods service that hath fed them and not the pampering of the flesh with sensual delight To give way to our appetite is to bring innumerable evils upon our selves As upon our bodies sickness and death upon our soules and bodies both sloth and idleness unfitness to any good action drowsiness or vain mirth shortness of memory dulness of understanding wanton dalliance and inflamation of our hearts with unlawful lusts Quest. How must we watch over our sence of touching Answ. That to please it we do not enslave our selues to effeminate daintiness thinking our selves undone if we cannot rowle our selves upon our beds of down and go in soft raiment and Dives-like be cloathed in purple and fine linnen every day But we should so inure our selves that we may not think it strange and intollerable to lie hardly and go hardly if Christ who suffered so much for us call us to suffer a little for the testimony of his truth Much more must we restraine this sence from unlawful objects as unchast kisses lascivious imbraces and wanton daliances which tend to the inflaming of our hearts with unclean lusts and defiling our bodies which should be the Temples of the Holy Ghost Quest. How must we watch over our tongues Answ. We must resolve with David Psal. 39.1 I will take heed to my wayes that I sin not with my tongue For the well ordering thereof is a matter of great moment for furthering or hindering us in our Christian conversation Prov. 15.4 A wholsome tongue is a tree of life c. If we use it well it will be our glory it being a notable instrument of glorifying God by speaking to his praise and then if we honour God he will honour us 1 Sam. 2.30 but if we abuse it to sin it will become our shame seeing thereby we dishonour God who hath given it us and all good things Hereby we may edifie our brethren Prov. 15.7 and 25.11 But if we vent froth and filthiness we shall corrupt them 1 Cor. 15.31 By the well using of it we shall have comfort Prov. 15.23 and 18.20 It evidenceth that we are upright in Gods sight Psal. 37.30 Perfect men Jam. 3.2 but the contrary is a sign of a rotten and wicked
heart Matth. 12.34 35. Life and death are in the power of it Prov. 18.21 Matth. 12.37 By our words we shall be justified or condemned therefore let us resolve with David Psal. 71.24 that our tongues shall speak of righteousness all the day long c. Yet we must moderate our tongues by seasonable silence that they be not too full of talk For Prov. 10.19 in many words there is much sin So Prov. 17.27 28. and 21.23 Eccles. 10.14 Job 13.5 Iam. 1.19 Quest. How should we watch over our works and actions Answ. That they may in all things be conformable to the word and will of God whilst we doe what he commands and abstain from what he hath forbidden Thus we are exhorted Prov. 4.26 Ponder the path of thy feet c. and it s made the mark of a truly wise man Prov. 14.15 16. A prudent man looks well to his going c. for we tread upon slippery places whilst we are managing our worldly affairs For this end 1. We must spend none of our precious time in sloth and idleness for by doing nothing we shall quickly learn to do that which is ill but that we be always exercised in some good impolyment that respects Gods glory our own or our neighbours good 2. That with 〈◊〉 care and circumspection we keep our selves from all sinfull actions and if sin begin to arise in our hearts presently to stiflle it that it bring not forth fruit unto death 3. We must watch over them that we may not only shun evil but do good whereby God may be glorified and our light may shine before men our profession may be adorned our neighbours edified and our calling and election secured to our own souls Quest. What are the principal ends that we must aim at in this circumspect walking Answ. First that we may please God in all things for which end this watch is very necessary For naturally all our wayes are corrupt and without singular care we can never please God Secondly that we may daily more and more mortifie our corruptions especially those which bear greatest sway in us that we avoid all sins especially those into which we have fallen most frequently that we think no sin small seeing the least is strong enough to make way for greater Yea that we watch against all occasions and incentives to sin For Pro. 6.27 who can carry fire in his bosom not be burnt Hence Prov. 5.8 and 4.14 15. Isa. 33.15 Psal. 119.37 Thirdly we must keep this watch not only that we may avoid all sin but also that we may perform all Christian duties with diligence and constancy and that towards God and man yea it must extend to the manner of our performance of them as that they be done in love and obedience to God that thereby we may glorifie him in faith and with a good conscience with alacrity and sincerity and lastly that we do them prudently and seasonably with due respect to persons time and place Quest. What reasons may perswade us to this watchfulness and circumspection Answ. First because it s most necessary Deut. 4.9 Take heed to thy selfe c. Luk. 12.36 Let your loins be girt about c. Jos. 22.5 and 23.11 Mar. 13.33 37. Rev. 3.2 and it s thus necessary 1. Because through our corruption we are exceeding weak whence it is that we are so prone to sin and easily overcome with tentations if we neglect our watch Hence Mat. 26.41 Watch and pray lest ye fall into tentation c. 1 Cor. 10.12 Let him that thinks he stands take heed lest he fall So Phil. 2 13. Prov. 28.14 2. Because naturally we are drowsie and sleepy and even the wise Virgins were prone to take a nap and therefore God calls upon us to awake Eph. 5.14 Cant. 5.2 3. Because of the wickednesse and deceitfulnesse of our hearts which are ready to withdraw themselves from God and to start aside like a deceitful bowe Jer. 17.10 Psal. 78.57 Hence it is that the Lord warns us hereof Deut. 11.16 Take heed that your hearts be not deceived and ye turn aside So Heb. 3.12 4. Because without it we can have no assurance that we are spiritually inlightned and awakened out of the sleep of death For this is the difference between the faithful and unbelievers 1 Thes. 5.5 6 7. Secondly because it s very profitable and that 1. Because it helps us much to the leading of a godly life in which we thrive or go backwards as we keep or intermit our Christian watch For when we watch over our selves God will likewise watch over us and by the assistance of his holy Spirit enable us to stand against all tentations and to go forward in our Christian course but when through our negligence we wilfully run into tentations he leaves us to be foiled that we may learn to take better heed If we be not wanting to our selves the Lord will enlighten our understandings to discern the right way wherein we should walk Eph. 4.14 and when we see our way we shall have our faith strengthned and our courage confirmed to proceed in it Hence these are joyned together 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men be strong Noah David Lot Peter c. whilest they carefully kept their watch triumphed over the enemies of their salvation but laying it aside they were dangerously foiled It conduceth much also to a godly life as it makes us fit and ready for the well performing of all Christian duties Hence Psal. 119.9 2. It helps us much as it enableth us to be constant in this course and to persevere in it even to the end It strengthens us against all discouragements enables us to avoid or leap over all impediments or oppositions which might encounter us in our Christian course 3. It s a notable means of Christian security so that keeping this course we may say with David Psal. 23.4 Though I walk through the valley of the shadow of death yet will I fear no evil Such may lay them down safely as he Psal. 4.8 and take their rest c. It procures inward peace For if God be with us who can be against us Rom. 8.31 From which peace arises spiritual joy also 1 Pet. 1.8 4. By it we are fitted for all estates so that prosperity shall not puff us up whilst we keep our watch nor adversity shall discourage us in our journy to our heavenly Countrey For Act. 14.22 Heb. 12.6 5. By this watch we are prepared against Christs coming to judgement and prepared to enter into the joy of our Master as we see in the parables of the faithful Steward and wise Virgins 6. By this watch we are assured of blessednesse Luk. 12.37 38 43. Mat. 24.46 47. Rev. 16.15 Quest. What means may we use to enable us to this circumspect walking and keeping our watch Answ. First we must use sobriety and temperance 1 Pet. 5.7 8. 1 Thes. 5.5 6. Luk.
21.34 which temperance must extend not onely to meats and drinks to carnal pleasures and delights but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner and measure so that they may be helps not hindrances to us in all the duties of a godly life Secondly we must nourish in our hearts the true fear of God not a servile fear which wil make every slave to watch for fear of the whip but a child-like fear which will cause us to do nothing that may displease our heavenly Father who so loves us and whom we so love but to do all things so as God may be well pleased in us and we in him Psal. 130.4 This fear is promised Jer. 32.42 This causes us to depart from evil Prov. 14.16 and 16.6 Hence David Psal. 4.4 Stand in awe and sin not the want of it is the cause of all evil Gen. 20.11 Ps. 36.1 Rom. 3.18 19 20. Thirdly we must often call to remembrance Gods fearful judgements executed on sinners especially on such as continue securely in sin neglecting to keep this watch So Mat. 24.38 Isa. 47.8 9. Rev. 3.3 Hence Paul minds us of them 1 Cor. 10.5 to 12. Fourthly we must continually remember the day of our death not as though it were far off but near approaching even at our doors Our lives are momentany and this short time so uncertain that we have no assurance to live till another day no not so much as the next minute when we go abroad we know not whether we shall return home when we go to bed whether we shall rise c. many are suddenly taken away and that which befals one may befal any therefore it s our wisdom to stand continually upon our watch that we may be found in readinesse whensoever the Master comes Fifthly we must often meditate upon that great and terrible day of the Lord when he will come with thousands of Angels to judge both the quick and the dead 2 Cor. 5.10 of which day because its uncertain when it will come we should always keep our spiritual watch that when Christ comes we may be found ready This Christ himself teaches us Mar. 13.32 33. so 1 Pet. 4.7 Blessed are all that do so Mat. 24.45 46. Mr. Downams Guide to godlinesse CHAP. XXXII Questions and Cases of Conscience about the comforts of Gods people Quest. HAve Gods people alwayes comfort in their souls Answ. God may hide his comforts from them for a time but at length they shall shine out upon them again Psal. 34.19 Quest. Why doth God sometimes hide comfort from them Answ. First To shew forth his wisdome and power the Lord knows how to enlighten their darkness Psal. 112.4 To turn all things to the best Rom. 8.28 Secondly It s the godly mans priviledge above all others to finde God sweet to their souls either in afflictions or by deliverance out of them and that 1. Because their persons are accepted with God whereas others are rejected 2. They are sealed with the earnest of Gods Spirit and can goe to God in fervent prayer which others cannot Psal. 18.41 3. They have the grace of repentance which removes sin that caused God to hide his face 4. They have patience which supports them till God returns with comfort Thirdly It s one end of Gods much humbling and afflicting his Children not to sink or forsake them but that at last his powerfull work may be shewed upon them for his glory and their comfort Deut. 8.16 Job 23.10 1 Pet. 1.7 Fourthly God manifesteth hereby his care and faithfulness in his promises whereby he hath engaged himself not to leave them comfortless Dr. Taylor on Temp. Quest. What is the onely way to finde comfort in the time of Spirituall distresse Answ. To fly unto God and seek it of him Psal. 51.1 2. and 120.1 and 73.25 c. So did Paul 2 Cor. 12.8 Quest. Why must we do thus Answ. First because there is a command for it Psal. 50 15· Secondly There is a promise of success Isa. 65.24 Thirdly There is ability in Cod to give a gracious issue to all our distresses Pro. 18.8 Eph. 3.20 Fourthly He is ready to be found and to afford that which is desired Mercy pleaseth him Mich. 7.18 He is near to all that call upon him Psalm 145.18 So Psal. 46.1 Fifthly Because he would have all his to seek to him he furnishes them with the Spirit of prayer For this end Gal. 4.6 Rom. 8.26 Hieron on Psal. 51. Quest. But hath God comforts wherewith to support his children in any fears and straits Answ. Yea he hath such consolations as will make a man sleep without a bed live almost without a soul they will make one bold in danger quiet in trouble and to live in the jaws of death Nehem. 8.10 Act. 16.24 Psal. 3.5 6. and 94.19 Quest. But whence comes their strength Answ. First Because they be Gods joys the joyes of the Spirit derived immediately from the Fountain and things be purest and strongest there Secondly Because they are spiritual and as spirits are more active then bodies so spiritual things then bodily and natural Thirdly This comfort is most certain and lasting they for the present ouertop and for the future overcome and survive all other both crosses and comforts Fourthly It is independant and in a sort all-sufficient borrowing no help from the creatures Nature and Art work with instruments and by means they cannot support without meat strengthen without sleep give sleep without warmth nor warmth without a bed c. But God can beyond means without means work comfort make one see in the darke live in death Quest. But what be these comforts of God Answ. First Precious promises applyed by God in due season and brought home to the heart which revive the spirits more then any Balm Secondly Strengthening graces God powers the Spirit of Faith patience power courage into his in due time and they raise the hearr as wine the fainting spirits every saving grace is healing strengthening and establishing Thirdly Hourly experience of Gods care and providence As the childe never sees the love of a Mother so much as when he is sick So Gods children never finde God to be so good as in their miseries and that makes them pluck up their feet with Jacob and to say with Paul I know whom I have trusted and with the Church Thou wilt guide us unto the death and after receive us unto glory Fourthly Special peace of conscience and joy of the holy Ghost by new expressions of Gods favour and ravishments of heaven Then God opens heauen and they see their life and Crowns and so are carried over all Quest. When doth God thus comfort his Answ. First when they most need it as then the Mother brings out her Cordials when the childe is sick when they be most humbled and empty of themselves After greatest humiliations come greatest consolations Secondly But
must be brought to a personal exercise of Faith and Repentance in and by himself For which end he must narrowly examine his heart to finde out his sinne and then he must humbly confesse all his known sinnes against himselfe acknowledging that he hath deserved death and damnation then he must cry earnestly to the Lord for pardon Psalme 32.5 Object But what if the party be so distracted that he cannot performe any good duty Answ. Let him sigh and sob to God for mercy and comfort which is a work of the Spirit Rom. 8.26 Secondly trial must be made whether the distressed party hath any tokens in him of grace or no. Quest. What are they Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should 2. Whether he hath a serious desire to believe and repent a purpose to sinne no more c. then minde him of Gods promise 2 Cor. 12.9 My grace is sufficient for thee c. And teach him to submit to Gods will as David 2 Sam. 15.26 Thirdly apply to him the promises of God made to afflicted persons as Psal. 34.18 Mat. 15.24 Luk. 4.18 Fourthly minde him of his life past and of Gods merciful dealing with him and others in this case formerly for if he hath formerly had any evidences of Gods love and favour he is now by them to settle and quite his minde For whom God loves he loves to the end So Psal. 77.10 Fifthly you must labour to remove such reasons and doubts as the party distressed usually makes against himself for his own overthrow which commonly are these 1. Being minded of Gods mercy c. they will say that this is good indeed but it belongs not to them for they neither do nor can feel any thing but the tokens of Gods wrath c To answer this informe them of the manner of Gods dealing in all his works which is to work by contraries By death he gives life and sends men to heaven by the gates of hell He shews his greatest power in our greatest weaknesse So 1 Sam. 2.6 Job 5.18 2. They use to say that if they could feel any comfort at all they would quiet their mindes and yeeld to good counsel and perswasions To this the answer is that in such cases we must live by faith not by feeling Hab. 2.4 when we have neither sight nor sense nor raste of Gods mercie and apprehend nothing but wrath we must then labour to lay hold of the promise of mercy So did David Psalm 130.1 and Abraham Rom. 4.18 Job Though thou kill me yet will I trust in thee and the thiefe on the Crosse. 3. They plead that their case is desperate and that never was any in their case But this is false Job was in as bad a case and David Psalme 6. and 77. and Christ himself on the Crosse cried out My God my God why hast thou forsaken me Quest. How may trouble of minde arising from outward afflictions be remedied Answ. Two things are to be required of the party distressed 1. Practice 2. Meditation First practice is a diligent examination of his conscience to find out his sinne An heaâ—ty confession of it to God and earnest prayer for forgivenesse which things will bring much comfort as we see in Manasses 2 Chron. 33.11 c. and this is required Lam. 3.40 Secondly meditation of the comfortable promises recorded in the Word of God touching afflictions which may be reduced to five principal grounds of comfort 1. That all afflictions from the least to the greatest come not by accident or chance but by the special providence of God For 1. God hath fore-appointed them Rom. 8.29 we must be conformed to his Son in sufferings 2. God doth not only barely permit afflictions but effects them as they are corrections tryals and punishments Isa. 45.7 Amos 3.6 3. God orders and disposeth them limitting and appointing the beginning continuance measure and end of them Yea he orders them to his owne glory the good of his servants and benefit of his Church Hence he is said to correct in judgment Jer. 30.11 So Gen. 50.19 20. 2 Sam. 16.10 Psal. 39.9 Obj. We could bear afflictions from God but ours comes from men that hate us Answ. God useth them as his instruments to execute his will upon us therefore we should submit So did Joseph Gen. 45.5 and 50.20 2. Tell them of Gods command touching the Crosse and the obedience we owe to him therein Luke 9.23 we must take up our crosse daily and follow Christ Hence Micah 7.9 1 Pet. 5.5 6. and this being Gods command we must be as careful to obey him in it as in any other moral Commandment 3. God will be present with his servants in afflictions Psal. 19.15 and 23.4 Quest. But how is God with us in afflictions Answ. 1. To work our deliverance from them Psal. 50.15 yet with this limitation so far forth as its good for us 2. To temper and moderate our afflictions so as we may be able to bear them 1 Cor. 10.13 Hab. 3.2 3. Or if he do continue them yet he will comfort us in them Phil. 1.29 4. To do us good by them Rev. 8.28 Quest. What are the fruits and benefits of afflictions Ans. 1. They make us see and consider our sins Gen. 42.21 So in Manasses 2. They serve to humble us before God So Luke 15.17 c. Psal. 30.6 7 8. 3. They serve to work amendment of life Hâ—b 12.11 1 Corinth 11.31 Psal. 119.67 71. 4. They cause us to deny our selves and to rest wholly on the mercy of God 2 Corinth 1.9 5. They make us cry heartily and fervently unto God Psal. 78.34 Hos. 5.15 6. They bring forth patience c. Rom. 5.3 7. They work us to obedience So in Christ Heb. 5.8 Quest. How are afflictions good in regard of their quality Answ. As they are pledges and tokens of our adoption when we make a good use of them Heb. 12.7 4. The last ground of comfort is that whatever our distresse be we have partners with us in the Crosse. For we have Christ our partner this was Pauls comfort Phil. 3.10 So 1 Pet. 4.13 Yea Christ accounts them as his own Acts 9.4 1 Pet. 4.12 And our brethren suffer the like 1 Pet. 5.9 Quest. But how may a distressed soul be supported when God deferres deliverance Answ. First Consider that God in his wisdome hath set down a time for every thing Eccl. 3.1 So God appointed a time for drowning the world Gen. 6.3 and for the Babylonish captivity Jer. 25.11 and for Israels being in Egypt Gen. 15.13 This teaches Gods children sundry lessons 1. To wait Gods leasure with patience though deliverance comes not in their time when they would have it yet it shall come in Gods time when he hath appointed it Psal. 30.5 Hab. 2.3 2. Not onely to believe the promises in general and Gods faithfulness to fulfill them but we must believe them in particular i. e. with
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what