we shall reap the fruit of our sufferings we shall conclude that it was not too long See Mr. Valentines Parl. Sermon Quest. What are the benefits of receiving our afflictions as from God Answ. First it will put us upon serious humiliation for our sins whereby we have provoked him against us the rather because no hand can heal us but the same that hath wounded us Hosea 6.1 2 Chro. 7.14 Secondly it will bear up our spirits not to sink when our afflictions come thickest and lie heaviest upon us For it is our Fathers Cup and that only for correction Psal. 76.10 Thirdly it would restrain us from using any unwarrantable meanes for our deliverance Quest. What is especially to be feared when afflictions are heavy and long upon us Answ. First then especially fear and look to the seeds of rage and madnesse which are in thy heart Never more need to look to the banks then when a tempest is upon the sea Have you seen a beast break his teeth upon the chaine that ties him or a dog poure forth his revenge upon the stone that hurt him then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts when Gods hand lies close upon us When thou hearest of the strange impatience of Jonah at the beating of the Sun upon his head unto whom yet it was a wonder that he did now see the Sun when thou hearest of those deep expostulations of David with God Psal. 77.9 10. Hath he forgotten to be gracious forgotten his Promises forgorten his Truth forgotten his Power and Mercy and shut up all his kindnesse in displeasure when thou hearest the impatiencies of Job yet a man renowned for his patience Jam. 5.11 expostulating and charging God Is it good for 〈◊〉 that thou shouldest oppresse Iob 10.3 when thou hearest of those deep curses of Jeremy against the day of his birth Ier. 20.14 18. of those froward expostulations and debates of the people of Israel with Moses and of Moses with God VVhy hast thou evil entreated this people why hast thou sent me Exod. 5.28.22 Oh then reflect upon thy selfe and be afraid of thine own evil heart which is farre more likely to break out against God then any of those were and for prevention hereof keep in thy sight the history of thy sins make them as hainous to thy own view as they are in their own nature The way not to rage against afflictions is to know our selves aright that will make us to confess as Ezra That the Lord hath punished us less then our iniquities have deserved Ezr. 9.13 The way to bear the hand of God with patience is to confess our sins and to be humbled for them Levit. 26.40 41. Wherein is shewed that the sight of our sinne and humiliation for it is the way to make us accept of the chastisements of God so Lament 3.39 Wherefore doth the living man complain a man for the punishment 〈◊〉 his sins Where are three strong reasons why we should not murmure in our affliction First We are men and what an impudency is it for the clay to swell against the Potter that formed it and complaine why hast thou made me thus Secondly We are sinners all the punishments we suffer are the wages of our owne iniquities an◠what a madness is it to complaine against the justice of our Judge Thirdly We are living men and therefore God hath punished us less then our sins deserve for the wages of sin is death Rom. 6.23 and what ingratitude is it to repine against mercifull and moderate punishments and yet we are prone hereunto But it is the cure See v. 40. Let us search and try our wayes and turne again unto the Lord our God the more that we grow acquainted with our sinful estates and marvellous provocations with the patience and promises of God the more we shall justifie God and wait upon him the more we shall judge our selves less then the least of Gods mercies forbearances as Mich. 7.9 q. d. I have pressed and vexed and wearied him with my sins without any care of his glory but he hath visited me in jugdment not in fury In wrath he hath remember mercy and not consumed me as he might have done he hath not rewarded me according to my sins c. but hath spared me as a son when I dealt with him as a Traytor See Dr. Raynolds sinfulness of sin p. 175. Quest. How shall we beare afflictions rightly Asw. First If we count it no strange thing to lie vnder it 1 Pet. 4.12 but rather that it is that whereunto we are ordained of old to be conformed to Christ in afflictions that we may be like him in glory Rom. 8.29 Yea if we esteem them as the beaten path by which God will have all his Children to enter into heaven Acts 14.22 2 Tim. 3.12 2ly If we observe the example of all or the most excellent of Gods servants and especially of his only Son from the beginning of the world to this day Heb. 12.1.2 Thirdly If we inure and accustome ourselves to beare the yoak from our youth it will tame our proud and rebellious hearts and frame us to beare afflictions the better ever after Lam. 3.27 Fourthly If we consider that Satan every day invents new mischief against us Job 1.6 c. Fifthly if we remember that it 's a sign of Gods love Heb. 12.7 Rev. 3.19 and that the issue will be good and blessed Psal. 37.5 Esth. 4.16 Sixthly If we remember the many good uses of afflictions For hereby Gods power appears in our weakness and we have the better proofe of his grace dwelling in us 2 Cor. 12.9 as Faith Hope Love humbleness of minde patience c. that these light and momentany afflictions work an exceeding and eternall weight of glory 2 Cor. 4.17 Quest. How shall we be sure to profit by afflictions Answ. First by the confessions of the Saints who have experimented it as David Psal. 119.67 71. Manasseh 2 Chron. 33.13 Qu. How come we by wisdom not only patiently to bear but to profit by afflictions Answ. First it 's obtained of God by prayer Jam. 1.5 6 17. Secondly by a due consideration of the end fruit and uses of afflictions Quest. What are the ends of afflictions Ans. First To keep us from wandring or to bring us back when we have erred to make us tractable schollars in the school of Christ. Ps. 119.67.71 2 Cor. 1.10 Secondly To make us know God and our selves as they did Manasseh 2 Chron. 3 13. Thirdly To give us experience of Gods gracious hand in our deliverance Psa. 34.17 19. Fourthly To discover to us our faith and patience Rom. 5.4.5 Jam. 1.3 Fifthly To keep us from being condemned with the world 1 Cor. 11.31 32. Sixthly To purge out our dross of profanness and unbeliefe Dan. 12.10 and as mustard laid upon the breast to weane us from the world Psal. 131.2 Seaventhly
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
of bitternesse yet I 'le lodge him as near my heart as may be Fifthly as liâ—ht is to a man that hath lien long in a dungeon as the Haven is to the Mâ—â—riner that hath been long tossed at the Sea So shall Heaven be to that soul that hath been under long and grievous afflictions Quest. What must we do to prepare for â—fflictions Ansâ— First get a stock of graces For sicknesse is a time of spending not getting grace Wo to that man that hath his graces to get when he should use them Now the Graces to be stirred up before-hand are 1. A tâ—ue and a stronâ— fâ—ith for a little faith will faint under great afflictions when the winâ—e blew fiercely Peters little faith â—ailed Mat. 14.30 2. A great measure of patience to enable us to wait quietly and contentedly till God comes in with help who many times deferres till the fourth watch of the niâ—ht as Mat. 14.25 3. A great stock of self-denial humility contempt of the world heavenly mindednesse Such will be as safe as Noâ—â— in the Aâ—k and as those which had sufficient food in the seven years dearth in Egypt Secondly a stock of assurance of salvation For grace without assurance and knowledge of it cannot comfoâ—t in the day of distresse â—ob 19.25 this was Jobs comfort So Paul Rom. 8. â—8 Thirdly a stock of divine experiences whereby we may argue from them in the day of adversity So Moses Numb 14.19 and David 1 Sam. 17.37 and Paul 2 Cor. 1.10 Fourthly a stock of Sermons we should use Sermons as good husbands do their money some they lay out for their present occasions and some they lay up in case of sicknesse Hence Isa. 42.23 we are commanded to hear for after-time Fifthly a stock of Scripture-Promises which will be as so many reviving cordials and spiritual Anchors to uphold us from perishing in the day of distresse So Dâ—vid Psal. 119.92 I had perished in mine affliction unlesse thy Law had been my delight Quest. But what may we do to know the meaning and voice of Gods Roâ— Answ. Gods Rod ordinarily speaks three Languages 1. It corrects for sin 2. It tries and exercises grace 3. It instructs in holinesse sometime it s for the two latter and not for the former as in Jobs and the blinde mans case But usually it s for all three Lam. 3.39 Isa. 42.24 Luke 1.20 1 Cor. 11.30 Quest. How shall we know whether our afflictions are only for trial and instruction and not for sin Answ. It s safest to believe that they are for sin also when upon our selves though out of charity we judge them not so to others Rom. 5.12 For though all afflictions are not sent directly and specially for sin yet sin is the original of all afflictions Quest. What course must we take to finde out that particular sin for which God corrects us Answ. First Somtimes we may reade our sin in our punishment As in Adonibezek Judg. 1.7 Secondly consider what that sin is for which thy conscience most accuseth thee Thirdly what is the sin of thy constitution what is thy dilectum delictum thy peccatum in delitiis thy beloved and bosome-bosome-sin of which David speaks Psal. 18.23 I have kept my self from mine iniquity Fourthly when sick and near death consider what sin doth most trouble and perplex the conscience Fifthly What those sins are for which thy godly Minister under whose charge thou livest doth reprove thee and of which thy true and real friend doth accuse thee But if thou canst not hereby finde out the particular sin labour to repent of all and then we shall be sure to destroy that sin for which God afflicts us See Mr. Calamie's Godly mans Ark. Quest. What means may we use to quiet our hearts in afflictions Answ. First Remember that they are inflicted by the Decree of Heaven and that God is the Author of all our afflictions implied Job 5.6 So Jer. 51.53 55. Psal. 39.9 c. Secondly that they are sent to try thy patience to shew how well thou canst suffer Thirdly it s the common state of all mankind we are all borne to sorrow Job 5.7 As a man we must beare what is common to man and as a sinful man we bring troubles on our selves and therefore should say with the Church Mich. 7.9 I will beare the indignation of the Lord because I have sinned against him Fourthly that God takes care for his children and then especially when they are in affliction Psal. 40.17 I am poor and needie yet the Lord thinketh of me So Jer. 29.11 Isa. 49.13.14 15. Fifthly that God intends us no evil but good thereby Jer. 24.5 For Rom. 8.28 Sixthly when in affliction be assured that it shall be better with thee then now and so let thy future hopes work thy heart to patience James 5.6 the darkest night shall have a faire morning The Rod of the wicked shall not alwayes rest c. So Isa. 54.11 and 62.3 Seventhly what we lose by afflictions are such things as may be spared and which God will make up in as good or better God and Christ and Grace and Heaven cannot be lost Zach. 10.8 2 Cor. 4.8 9. Zeph. 3.19 Eighthly no affliction shall be too much or too long for that only is too much 1. That exceeds our desert Whereas Ezra 9.13 Thou hast punished us lesse then our iniquities deserve 2. Nor too much in regard of our strength for God proportions his burdens to our backs and his stroaks to our strength Isa. 27.7 Obj. But Paul saith 2 Cor. 1.8 that he was pressed out of measure Answ. First Indeed he met with unreasonable men who knew no measure and his afflictions were above his strength as a man but he was able to do and to suffer all things through Christ strengthening him Phil. 4.13 At such times God encreaseth their power Isa. 40.29 c. Secondly nor too long though we are apt to cry How long and a little time seems long But God who intends our good must take a time answerable to his own intentions when the sore is cured the plaister will fall off If we be not in the fault usually thy time is short A day the evil day Eph. 6.13 A night Psal. 30.5 A peice of a night Isa 17.14 A moment Isa. 54.8 A small moment ver 7. Quest. How can this be when afflictions are oft much longer Answ. First in the times of affliction there are many lucida intervalla intermissions partly by ease from the pain and grief that oppresseth and partly because of the joy and sweet communion with God which times being substracted there remaines but a little time Secondly when the affliction is past and we look back to see what good came by it how lusts were purged or prevented how graces were cherished or encreased how sweet mercies are when restored we shall easily say that it was not too long only our patience was too short Thirdly if we consider the eternity wherein
To manifest Gods love and our election Heb. 12.6 8. Eightly To make us partakers of his holiness and to bring forth the quiet fruits of righteousness Heb. 12.8 9. See practice of Christianity Quest. Are not all afflictions evil in their own nature Answ. Yes and so the Lord stills them Isa. 45.7 Amos. 3.9 Secondly They are of a contagious nature spreading their poison and making those things evil which are good in themselves Hencâ— Prov. 15.15 All the days of the afflicted are evil and Genesis 47.9 Few and evill are the days of my Pilgrimage c. Thirdly They are in their own nature punishments of sin fruits of Gods displeasure harbingers of death the First beginnings of everlasting torments and enemies to our joy peace and comfort Fourthly sense shews that they are evill For afflictions are the mother and nurâ—es of smart and sorrow terrible in their very sound fearful to look upon bitter to tast painful to our feeling and they torment us whilst they touch us Hence affliction and mourning are joyned together Lam. 3.19 Fifthly They bring forth evil fruit unless grace alter their nature For wicked men the more they are afflicted the more they hate God despair of his mercy murmure at his providence and use all unlawfull means to ease themselves Quest. Are afflictions then simply and absolutely evil Answ. No for thus sin is only evil but they are of an indifferent nature Quest. How then come they to be good Answ. First In respect of the cheif efficient or author whence they come they are good either as they are punishments inflicted by a righteous Judge or chastisements coming from the hand of a merciful Father Secondly Because they have had for their subject the cheif goodness even Christ God and man who whilest he lived in the world was exceedingly afflicted whose pure nature could not admit of any thing that was simply evil in its nature Thirdly As they help us to come to the cheif goodness For God hath ordained them as means to further his elect in attaining to salvation Rom. 8.29 1 Thes. 3.3 Fourthly As they are means to draw us nearer to God by true repentance and fervent Prayer Mat. 7.14 Act. 14.22 Quest. What rules are we to observe in preparing our selves unto the conflict with afflictions Answ. First We must hear read and study the word of God For First It s a speciall means to comfort and uphold us in our troubles without which we cannot stand Ps. 119.92 Secondly It s the sword of the spirit whereby we may defend our selves and repel the fury of our spritual enemies and get the victory over them in the day of battel It s our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict It s our Card and Compass to direct us through this Sea of miseries to our Haven of happiness our light to guide us in this hard passage and our thread to lead us through the Laborinth of troubles It s our quickner when we are wounded Psal. 119.25 50. It s our joy in all our sorrows v. 143. and it s our cheif comforter in all our miseries 2. We must be frequent and fervent in Prayer acknowledging our sins that all our affections are justly infflicted upon us beging pardon for Christs sake and the removall of our afflictions or that if he please to continue them that he will arme us with faith and patience that we may meekly beare them come more pure and approved out of this fiery furnace and brought nearer unto God both in respect of the illumination of our mind and the reformation of our lives and then God will forgive us Prov. 28.13 1 John 1.9 Thirdly In our prosperity we must labour diligently in the moderating and and mortifiing our inordinate affections and unruly passions that we may bring them in subjection to the good will of God and make them serviceable to holy reason Especially we must mortifie the passions of Fear which doth much aggravate the weight of misery and is oft more intollerable then the evil suffered both as it deformes the minde of resolution and as it anticipates the griefs before they come Yea many times such as are only faigned in the imagination never befall us We must also in our prosperity limit our hopes for the further they are extended the more are we directed when they faile us and commonly when there have been no bounds to our expectation there will be no measure in impatiency when things so much desired and expected answer not our hopes The like may be said of immoderate desires after earthly things inordinate lusting after superfluities which will set us on the rack of discontent when they are not satified making lesser comforts great crosses and the lightest afflictions intollerable burdens So in prosperity we should exercise our selves in mortifiing rash anger for if a man be froward when he is pleased in his desires he will be stark mad when he is crossed c. So also we should subdue pride which is the nurce of impatiency c. Fourthly we must not fain unto our selves afflictions in our conceit and imagination laying crosses upon our selves by a false opinion when God lays none upon us Many through conceit become wretched before their time and are onely miserable because they are so in their imagination Thus some torment themselves because they have not the upper hand at meetings respect and observance from their Inferiors Commendations and applause for their good parts Others grievously afflicts themselves because they have lost part of their superfluities Yea so powerfull is opinion in producing these effects that not only a false apprehension causeth a true affliction but it is able also to turn comforts into Crosses benefits into miseries and that which this mans opinion makes his Hell another mans opposite conceit would make his Heaven and happiness Fifthly We must not by feare anticipate afflictions making our selves miserable before our time Thus some are more tormented with the feare of evils than with the evils that they fear and suffer longer and greater sorrows with the expectation of their miseries before they come then they doe after they are come and lie upon them Thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities as though they were already overtaken by them whereas it may be they will never happen So in the time of Pestilence and warre and decay of trading c. Sixthly With wise and Christian providence we must forsee crosses and in the time of peace and prosperity continually expect when we shall be called forth to encounter with afflictions that so we may be the better armed for the conflict For though we are not with a cowardly apprehension to torment ourselves with crosses before they come yet must we wisely forsee them that we may prevent those that may be lawfully avoided and with patience beare those which will
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
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
8. and 6.1 where sin abounds grace abounds much more Some were ready to say Let us then sin that grace may abound But it s not possible that any sound Christian who hath these graces should abuse what hath been said to presumption and security For though they cannot loose their graces yet they may loose peace comfort joy c. which is the very life of their lives in which state they are full of horror and before they can purchase their former peace they must pass through the purgatory of repentance send out deep sighs and bitter groans c. which will make them more wary ever after even as long as they live Phil. 2.13 Quest. What is the second thing considerable in the successe of this conflict Answ. That the Spirit alwayes obtaineth an assured victory over the flesh For though it be often weakned yet it cannot be wholly vanquished but still recovers strength whereby it prevails and puts the flesh to flight though it recieves many wounds and falls in the fight the reason is because Christ holds us by the right hand and bids us fight without fear Isa. 40.10 11 12. and 42.6 yea he hath inseparatly united us to himself by his holy Spirit Joh. 10.28 and made us lively members of his body and therefore being able to defend us he will never suffer us to perish for then his own body should receive a maime Oject But we see many Christians who both in their own judgement and in the judgement of others are members of Christ yet quite fall away and become members of Satan Answ. The Members of Christ generally so called are of two sorts 1. Such lively Members as are inseparably united to him by his holy Spirit and a lively faith which neither the Divel nor the Flesh nor any other power can pluck away from him 2. Such as are improperly called Christs members being dead and fruitless and only so in outward profession and these may faile and be quite severed from Christ but this doth not prove that the true members of Christ may perish for they can never be parted from Christ in respect of their spirituall union because Gods Spirit which is the cheif band of it can never faile Hosa 2.19 Jer. 31.34 Quest. By what degrees doth the Spirit obtain the victory Answ. First in this life in which this conquest over the flesh is but inchoate and begun the lusts thereof not being wholly abolished but only in some degrees mortified By reason whereof the Conflict between these enemies continues not only in our first conversion when we are but babes in Christ but even through the whole course of our lives yet still for the most part the issue of it is the victory of the Spirit though it meets with many foils in the fight Rom. 8.1 where it appears that whatsoever his slips and Errors may be yet for the most part he holds on in his Christian course unto the end Secondly Yet whilst we continue here the victory is neither gotten nor held without a conflict wherein the Spirit is often foiled But in the end of this life we shall obtain a full and perfect victory over the flesh and all the lusts thereof and then there shall be no place or time for fighting but for receiving the Crown of victory and the enjoying of everlasting peace as 1 Tim. 4.8 Rev. 3.21 Quest. What arguments may encourage us to this conflict against the flesh Answ. To the obtaining of this victory there are two things required First A due preparation to the fight Secondly A wise and valorous behaviour in the fight itself Quest. What is required in the preparation to the fight Answ. First A serious consideration of those Arguments which may put courage into us and make us resolute in assaulting this Enemy Secondly A right use of certain means which may enable us to overcome Quest. What are the reasons which may encourage us to set upon this enemie the flesh Answ. First Because its the will of our great Captain the Lord of Hosts that we should encounter it to which he often and earnestly presses us to yield obedience by his command that we should fight against the world and the Divell as first that we should depose it from its regency Rom. 6.12 that we should not satisfie it Gal. 5.16 that we should utterly renounce it Tit. 2.11 12. that we should put it off Ephes. 4.22 yea mortifie it Col. 3.5 crucifie it or put it to a shamefull death Gal. 5.24 there is a gracious promise to such Rom. 8.13 Secondly Let the necessity of this fight encourage us to it seeing we have no peace with our sinfull flesh but upon most wofull conditions if we do not fight against it for if we fight not against it it will fight against and overcome us If we hold it not under as a slave it will tyrannize over us and enthrall both our souls and bodies in a wretched bondage and we had better with the Prodigall feed with filthy Swine then to become slaves to these sensual and more filthy lusts Now how unworthy is this our being and breeding who by our creation were sons and children of God to yield our selves slaves to such cruel Masters who will make us imploy our bodies and minds which were created for Gods service in the miserable bondage of sin and Satan But besides the hatefulness of the flesh for its cruell tyranny it s more odious for its pollution and filthiness for there is no filthy sink or stinking carrion to be compared to it Thirdly The consideration of the manifold evills which are done unto us by the flesh should excite us to this combate For its more mischievous to us then the Divel himself who could never hurt us if we were not first betrayed by this inbred Enemy Yea it s worse then Hell and Damnation being the cause of them both and without it Hell were no Hell It s the root of all sin and wickedness from which Idolatry Blasphemy Murther Adultery c. grow and spring It s such an Enemy as makes God himself our Enemy exposing us to his wrath and would cast us headlong into eternall torments if Gods infinite mercy did not stay us in the way It s the provoker to all wickedness and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author and shall we have any peace or truce with such a vile and malicious enemy It was it that pierced Christs hand and feet that thrust the spear into his side that put him into that agony in the Garden and upon the cross c. which moves men daily to crucifie him afresh and to trample his precious blood under their filthy feet and can we finde in our heart to have peace with such an Enemy to our Saviour It s also the cause of all our punishments and miseries in this life whether inward or outward and lastly of death it self