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
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
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.
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
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
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
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
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
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
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