must not so muse and thinke vpon sorrowfull and displeasing obiects much lesse yéeld vnto that sorrow whereof he can render no certaine cause for then his sorrowes will become vncureable and kill him but it is his part to study and ponder vpon the swéete promises of God in Christ made to humbled and repentant sinners he must also ioy in and be thankefull for Gods graces and gifts conferred vpon him which will feast and refresh his soule Eightly he must vse and take comfort in Gods good creatures of meate drinke herbs plants and especially solace himselfe in the greene and most delectable spring of the glorious resurrection daily approching when God shall wipe all teares from his eies and fill him with vnutterable pleasure Lastly when he is recouered he must be truely thankefull to God and pity and kindly entreate them that are in like extremity Q What comforts are to be applied to them that are disquieted with fearefull dreames A. First few dreames are true because they are either equiuocall or ordinarily false and therefore not to bee bebeléeued and as for all Propheticall dreames they are now ceased Secondly it is better to dreame of things that are dreadful vnto vs then those that are delectable and desireable for the deceit of a dreadful dreame is pleasant and the issue of a delightsom dreame is many times sorrowful Thirdly Iob Dauid and others haue beene this way afflicted Fourthly if wee dreame of any euill that may befal vs as we may not credit it because it is a dreame so it is good we should beware of it and the occasions thereof and preuent it by praier Lastly disquiet and feareful dreames procéed ordinarily from cares vexation and distraction of mind in the day time and therefore wee must disfurnish and vnlade our selues of them Q. What practises are necessary to preuent fearfull dreames A First moderate and spare diet for from a full stomack arise noisome fumes which trouble the braine Secondly a quiet disposition and the following of quiet studies in the day time which will be the cause of quiet repose in the night Thirdly a carefull and conscionable execution of the works of our Christian and ciuill calling Fourthly before we goe to sléepe a diligent examination of our selues and a sorrow for sinne committed and good omitted and the exercise of reading conference praier Lastly if our dreames be troublesome terrible and from Satan wee must by earnest praier resist him and bid him anaunt and we shall finde maruellous comfort after it Q. How much a Christian quiet and pacifie himselfe that is weary of this present life by reason of many crosses toils troubles and discontentments A. First hee must remember that euery man is borne to many crosses and that no calling is fréed from them and therefore he must learne to take vp his crosse daily and to follow Christ. Secondly he must as well looke to be chastised of God as cherished and to be as well crossed as comforted for he must by many afflictions enter into Gods kingdome and therefore hee must encounter with these euils and vse no vnlawfull euasion to ease himselfe of them Thirdly hee must reade much yea muse and meditate vpon the swéete and sugred promises of God contained in the scriptures if he delight herein hee shall not perish in his troubles Psal. 119.92 but be reuiued Lastly hee must be often conuersant with Gods children and desire their aduice praiers counsell direction and then they will be like so many Ionathans to comfort him and so many Simons to helpe him to beare his Crosse. Q. What is desperation A. It is when a man in his owne sense and féeling is without all hope of saluation Q. How doth this come to passe A. Thus when a man being preuented falleth into some offence which satan doth maruellously aggrauate both by accusing the offender and affrighting him with the iudgements of God Matt. 27.3 4 5. Q. With what comforts and perswasions shall Gods children arme and furnish themselues against this temptation A. First that Gods mercies in Christ are of an infinite extent and doe by many degrées excéed and goe beyond all their sinnes whatsoeuer Psal. 103.10 11 12. Secondly that Christ came into the world not to call the righteous but sinners to repentance and that they that sée not might sée and that they which sée namely in their owne opinion and conceit might be made blind and to séeke and saue that which was lost namely in their owne sense and estéeme and therefore afflicted sinners haue no cause of doubting much lesse of despaire Thirdly the greater that our sinne is the greater is Gods mercy to them that depend vpon him so that where sinne aboundeth grace aboundeth more Fourthly Christ is a continual intercessor for them to God his Father and God heareth him alwaies Iohn 11. Fifthly that to call Gods goodnesse truth and power into question is a great sinne and that thereby they offend him as much as by any other sinne Sixthly that many of Gods déerest saints and seruants haue béen in a sort emplunged and engulfed in the pit of despaire as Dauid Iob the Church in the Canticles c. yet by praier by meditating vpon their former experience of Gods mercies Ps. 77.10.11.12 1. Sam. 17.37 and by waiting Gods leasure with patience they haue happily recouered themselues and haue béen more confirmed for the time to come Seuenthly that God when his children séeme vtterly forsaken and doe conflict with Gods wrath are not wholly nor finally forsaken but are inwardly with the woman of Canaan supported by Gods power who doth in his good time bring iudgement vnto victory or truth that is he wil so iudge and raigne that at length hee will bee a conquerour Eighthly that God in this case accepteth the will for the déede and a desire of reconciliation for reconciliation it selfe so that this our desire bee matched with a setled purpose and a full resolution to forsake all sin and to turne vnto God Luke 15.18 Ninthly that in the beginning of a mans conuersion and in the time of some gréeuous temptation God accepteth of a desire to beléeue for faith it selfe Mat. 8.25.26 Tenthly that desperation in Gods children is but temporary and therefore curable for God teacheth them he loueth them with an eternall loue he enlightneth and guideth them by his spirit and hauing begun in them the worke of grace he will finish it vntill the day of Christ. Lastly that all the rules and principles of Christian religion are demonstratiue and certain both in themselues and also in the minds and vnderstandings of Gods children Q. What vse is to be made of all these propositions A. First séeing that desperation is the high way to hell yea and the mouth of it let vs not nourish it and so hereby increase our sinne and lessen and discredit Gods
and so to lament a mans errours and imperfections Secondly God will pardon all sinnes to them that beleeue and repent be they as the sands of the sea for number and waight and hereupon we reade in the Scriptures how that Iudas hauing committed incest Dauid hauing in the pride of his heart numbred the people and added thereunto adultery and murther Salomon in his defection giuing a toleration to idolatry Peter hauing thrice denied his Lord and Master Mary the Adultresse Paul a blasphemer and persecutor Zacheus an extortioner diuers Conâ—urers whereof we read in the Acts of the Apostles the incestuous Corinthian repented and were receiued into grace and fauour with God Thirdly Christ their Sauiour came into the world to saue sinners and for this end gaue himselfe for them to be an offring and a sacrifice of a swéet smelling sauour to God by death hath destroied the diuell that had the power ouer death and therefore he will deliuer them which for feare of death are in bondage Lastly if they doe but hunger and thirst after grace and in good sadnesse séeke the Lord and the pardon of their sinnes they shall neuer bee sent away empty but be filled with good things and in Gods court get their quietus est Luk. 1.53 Apoc. 21.6 Q. What course must a Christian take that hee may bee eased and disburdened of his doubting A. First he must be prouident that he doe not minister matter and nourishment to this doubting by calling the power truth and mercy of God into question and by giuing credite vnto satan who is alwayes a lyer and a murderer and seeketh his confusion but hee must against hope belieue vnder hope all that God hath promised and vali 〈…〉 st the diuell and hee will flée from him Secondly he must often meditate vpon Gods excellent and abundant mercies and appropriate them to his owne vse and by faith flie vnto the throne of grace and then he shall find help in time of need namely rest to his soule peace to his conscience Psal. 103.9.10.11.12.13.14 15. Lastly hee must not onely conferre with and communicate his doubts and irresolutions to Gods Ministers and his Christian friends that may be the organs and instruments of God to perswade and comfort him but importune the Lord by constant and earnest praier to send downe his holy spirit that may teach him al truth and guide his feet into the way of peace and then he cannot but speed well Q. How shall a poor distressed Christian bee informed and reformed in his perswasion that doubteth whether that Christ be his Sauiour in particular or not A. First he must knew that Gods mercies in Christ cannot for length bredth deepenes and continuance bee comprehended and like the sunne so shine vpon all men and like the running springs so offer themselues to all sorts that none are put by and shut out but by their owne vnbeliefe and wilfulnes and therefore hee must entitle himselfe vnto and make claime of Gods generall pardon in Christ and then hee shâ—ll neuer miscarrie Secondly if a man bee teachable and fractable and doe humbly sue and seeke vnto Christ for assurance of faith he shall vndoubtedly obtaine it Lastly seeing that in the worke of our redemption specially God worketh by contraries out of darkenes he draweth light out of sinne sanctimonie out of want wealth out of reproch renown and out of death life c he must with faithfull Abraham contrary to hope belieue vnder hope and he shall at length be assured that Christ is his Sauiour Obiection Where there is no Word of God there is no faith but there is no particular word of God to ascertain mee that Christ is my Sauiour in particular how then can I haue any speciall perswasion of faith A. Though thy name bee not mentioned and expressed in Scripture yet there is that which is equiualent thereunto namely a commaundement to belieue and a promise of saluation to him that beleeueth Math. 28.18 19. Secondly if thou canst not at first be perswaded that Christ is thy Sauiour in particular be a diligent hearer frequent and feruent in prayer an ordinary resorter to the Lords Supper a conscionable liuer and conferre with thy Pastor and christian brethren and it shall be said vnto thee as vnto the woman of Canaan Great is thy faith bee it vnto thee according to thy desire Obiection But Hypocrites Heretickes and prophane persons may make an apply of the generall promise and yet bee farre wide of any true assurance A. Their application is but a meere deceit or illusion for they make an application presumptuously hauing neither the hand of faith nor the seale of sanctification The Diuell plaieth the iugler with them and maketh them belieue that they see that which they see not and to be full of faith when they are starke banckrupts in all sauing grace But it is farre otherwise with Gods children for they being indued with the spirit of grace appropriate Gods generall promises to themselues for when God in the preaching of the gospell saith Seeke yee my face they answere O Lord wee will seeke thy face and when God shall say thou art my people they shall answere The Lord is our God Zach. 13.9 Lastly Gods elect when they are adulti and tall men in Christ they doe firmely beleeue and so vndoubtedly know it as a man that holdeth a pretious iewel in his hand knoweth so much otherwise they should find no comfort in their calamities nor be thankfull to God for graces receiued Math. 9.2 Math. 15 28. Psal. 143.12 Rom. 4.22 Q But my faith is full of weakenes ignorance doubting and therefore I feare that I haue no faith at all A. Deare Brother you haue no such reason of feare and doubting for albeit your knowledge which is the eye of your soule be somewhat dimme yet blessed be God it séeth him that is inuisible and though the application of faith in you which is the very life of your faith is but féeble yet it is sufficient to touch the hemme of Christ his garment and so to saue you and as for other parts of it such as are confessioÌ„ for sinne godly sorrow for the same hunger after grace and earnest desire of pardon they are strong sound and sure and of such force as the gates of hell shal not preuaile against them and the least sparke of this faith quencheth all the fiery darts of the diuell and no maruaile for Christ your blessed Sauiour wil not quench smoaking flaxe nor bruise a broken réede but will perfit the begun work of grace in you Secondly by your owne confession a weake faith so it hath Christ onely so as he is reuealed in Scripture for his onely obiect is a very true faith a weak and sickly man is a true man so a weak faith is a true faith and therefore it hath in the Scriptures the
greater crosses and corrections for euery sinne séeing it is committed against an infinite Maiestie doth in it owne nature deserue death and therefore wee must the more patiently endure smaller crosses Fifthly we by impatiency highly offend our God and cause him to handle vs more roughly then he would otherwise doe Lastly if wee constantly waite Gods leasure and entreate his helpe hee will either encrease our strength or decrease our crosse he wil either amend vs by it or else end it Q. What heauenly nepenthes or doctrine haue you against the Crosse A. First it procéedeth from the speciall prouidence and heauenly disposition of God for he createth euill namely of punishment who is he then that saith and it commeth not to passe and the Lord commandeth it not Secondly the crosse is the ensigne and ornament of Gods children their cup their part and portion and the rode way to heauen Thirdly the crosse doth dead and destroy sinne in vs and mortifieth euill affections It is like lightning and thunder to purge the corrupted aire of our hearts and minds It is a file to scoure away rust from our soules a purgation to expell ill humors and like the gold smiths fire to consume the drosse of vanity in vs. Fourthly it doth exercise and cause to grow and encrease the fruits of the spirit and the precious graces of faith hope loue repentance patience for as snow and frost by containing the inward heat in the earth and increasing it causeth the séede cast into it to spring more prosperously so the gifts and graces of Gods children the more that by the crosse they séeme to be smothered and suppressed the more they breake foorth and are encreased Fifthly God will heereby trie the faith of his children towards his maiesty their loue towards their afflicted brethren and their patience towards themselues Sixthly God is with his in trouble in fire and water hee comforteth and strengthneth them he perfecteth his power in their infirmities and at length turneth their sighes into singing their mourning into mirth and their trouble into triumph Lastly the afflictions of this present life are not worthy of the glory that is to be reuealed Q. What duties are we to performe vnder the Crosse A. They either respect God or our afflicted brethren Q. What duties must wee performe towards God A. First we must submit our selues patiently vnto his discipline and correction otherwise if we striue and struggle against God we offend him and so encrease our paine and trouble no otherwise then he that strugleth with a burden on his shoulders doth the more afflict and disease himselfe Secondly we must repose our whole confidence in him and waite his leasure vntill he haue mercy on vs. Lastly when God hath deliuered vs we must returne vnto him all the glory and praise of it for this is the tribute that we owe vnto him and the impoâ—â— that he requireth at our hands Q. What duties must we performe to our afflicted brethren A. First we must neither iudge wiâ—ked and vngodly men to be blessed and happy because they liue for the present in pompe pleasure and prosperity nor falsely and foolishly censure condemne the nation and generation of Gods children that sincerely serue him and are deare vnto him by reason of their preseÌ„t aduersities maladies and miseries for ordinarily the wicked in whoÌ„ God hath no portion receiue all their pleasure and comfort in this life the godly here feele all their paine and suffer all their miseries that the wicked in the world to come may inherit vengeance and the godly eternall ioy and happinesse Secondly farre be it from vs to disdaine despight or despise Gods children in tribulation much lesse let vs aggrauaâ— their afflictions but let it be our practise to coÌ„dole with them to pity pray for and refresh reléeue them Heb. 13.3 Am. 6.6 CHAP. IIII. Of common crosses and particularly of warre forraine and domesticall Question HOw are crosses to be diuided and distinguished A. They are either such publicke and priuate euils which are common to Gods children with the wicked or such temptations crosses and troubles that are proper and peculiar to Gods seruants Q. Which are those publicke euils to which good men and euill are indifferently subiect A. Warre plague famine oppression losses pouerty cosenage or deceit it Q. With what comfortable perswasions shall wee solace and support our selues in time of warre A. Albeit hostility and warre is a sore iudgement and the sword be more grieuous theÌ„ either famine or pestilence yet Gods children want not their consolations For first the sword of the enemy commeth not by chance but by Gods direction and appointment and that not onely for the triall and exercise of Gods children but for the punishment and destruction of his enemies Secondly the enemies rage and fury is not of a boundlesse extent but limited restrained ordered by the diuine prouidence for our good Thirdly though our enraged enemies doe or may sometimes yet not without Gods permission kill our bodies yet they cannot kill our soules nor depriue them of Gods fauour and his kingdome Fourthly neither sword war nor persecution can part the godly from their indissoluble vnion with Christ nor take them out of Gods handes and protection Fiftly if our cause bée good if the defence of our selues be vndertaken by aduise and counsell and withal we call vpon God for valour wisedome and victorie the successe cannot be but good neither néed wee feare the great multitude against vs for the battell is not ours but the Lords Sixtly though God sometimes to shew his iustice that he doth not winke at sinne but punish it vseth the enemies malice in the temporall ouerthrow of his children yet he doth withall shew his mercy in rescuing and sauing many and in turning the punishment of sinne in his children into a medicine and soueraigne salue Lastly God by the euils of warre wil cause vs more to desire peace and quietnesse and when wee haue obtained it the more to estéeme it and to bée thankefull to God for it For as the nights darkenes maketh the light of the Sunne more desirable as vallies set out the mountaines the champion country commendeth the woodland so doth warre declare and make knowne the excellency of peace Q. But what if in a lawfull war and in a good quarrell we now and then bee foiled and ouerthrowne how shall wee comfort our selues and what course shall we take A. First wee must know that by reason of Achans sinne that had stollen a Babylonish garment two hundred shekels of siluer and a wedge of gold the Israelites were put to flight by thâ— men of Ai and the Beniamites twice ouercame the Israelites that had a good cause because they fought not in faith nor repented them of their sins as they did afterwards wherefore wée must
the guilt and dominion of it be taken away for Christ through his bloudy sufferings so hindereth the force and power of it that it cannot condemne and by his spirit so lesseneth and mortifieth it that it cannot tyrannize nor dominere ouer them yet the corruption doth and will remaine in them vntill death and hereupon it is called sinne dwelling but not raigning in the godly Q. Why will God haue originall concupiscence to dwel and remaine in those that are iustified and sanctified A. First that they should the better perceiue and feele the efficacy of grace and of the spirit of Christ who though he suffer this enemie to dwell in them yet hee doth so kéepe vnder and captiuate him in them that he cannot raign in thē nor destroy them Secondly that they should find and certainely know that they can by no other meanes be iustified in Gods sight then by Christs perfect obedience apprehended of them by faith alone Lastly God will haue them for their exercise to haue an enemie vnto their dying day with whom they may alwaies fight and combate and whom by the grace of Christ they might foile in fight and by foiling they might procure to themselues the greater Crowne of glory Q. What vse are we to make of Originall sinne Ans. First we must diligently mark and obserue the motions suggestions of it whether arising from within vs or occasioned and caused from without vs and then we must not be glad but grieue at them neither cherish but rather kill and crucifie them Let vs therefore keepe this enemy from virtuals and cherish and strengthen the spirit against him and let vs watch and warily espie in what part hee assaieth to make a sallie and to assault vs and there let vs by the contrary weapons resist him Lastly let vs alwaies flee vnto the throne of grace through Iesus Christ we shall be releeued and rescued and in the end gloriously deliuered Q. What was Adams fall A. A voluntary transgression of the first law and order that God ordained whereby he fell alway from God lost his image and betaine a slaue to sinne and Satan and so exposed himselfe and all that were to bee borne of him and succeed him to euerlasting damnation Q. What was the matter or obiect of Adams sinne A. The eating of the forbidden fruit or apple Q. How could the eating of an apple though neuer so much forbidden deserue so great misery and punishment A. Wee must not rate and esteeme the offence by the basenesse of the outward obiect but by the vnconceiueable dignity of Gods infinite maiesty offended and by the high contempt of Gods strict prohibition Lastly this sinne could bee by no other meanes satisfied nor Gods wrath appeased but by the vnualuable ransom of Iesus Christ his death and obedience Q. Who was the instrumentall cause of Adams fall A. The Diuell who by the beauty and baite of an apple and by lying suggestions entice and drawe him to disobedience Q. What was the formall or inward cause of the fall of Adam A. The blinding and corrupting of his minde will and affections whereupon he beléeued not Gods threatnings but willingly assented to Satans temptation Q. Did not God forsake our first Parents before their fall A. Yes vndoubtedly for God by his power could haue preserued them from fault and fall Q. How did God leaue forsake thē A. First by withdrawing from them for he is bound and indebted to none the sunshine of his knowledge grace Secondly by denying them strengthning and confirming grace Q. Why did God permit their fall A That he might draw good out of euill and might heereby make knowne the glory of his power and iustice in the damnation of the reprobate and the glorie of his mercy in the saluation of the elect Q. What is the guilt of their sinne A. A firme and straite binding ouer and endangering of himselfe and all his posterity to eternall punishment Q. How can it stand with Gods iustice so to impute Adams sinne and fall to all his posterity that they must be punished and smart for it A. It may and doth stand with Gods iustice very well for first when Adam sinned all his posterity ofspring was in his loines from whom they were by the course of nature to issue and therfore with him they receiued part of his guilt for the sinne of the head so farre forth as it is the head is deseruedly imputed to the whole body as we may sée the truth hereof in Dauid who because he being a King in the pride of his heart would néeds number the people thréescore ten thousand of his good subiects perished by the pestilence for it Secondly quia contrariorum contraria est ratio wee may euidently sée and obserue the certainety of this point by the contrary For euen as whatsoeuer Christ as the head of all the elect and Church suffered and performed for the Church is imputed to it so whatsoeuer Adam as the stock-father and beginning of mankind lost is imputed to all his posterity and no maruaile seeing that he represented all their persons and did by his offence as a certaine gate conuey all that was euill in him to all that did or euer should succéed him Lastly as Adam receiued the Image of God that is illumination holines righteousnes for himselfe and his posterity so he lost it for himselfe and his ofspring and therefore as they should haue béene heires of his happines commodities and rewards if hee had continued in his innocency so since his fall they must be partakers of his guilt burden and punishment Obiection But Adams sinne was proper to his owne person how then could it be imputed to his posterity A. Adam in this action is not to bée considered as a priuate person for then he should haue smarted for his own sin onely but hee must bée estéemed as an actiue and common beginning yea as the roote head and first instrument of mankind and therefore what good hée receiued frō God or what euill else where he receiued it aswell for them that were to come of him as for himselfe Q. Is sinne deriued from the parents to the children A. Yea verily for the parents beget them and their mothers conceiue them in sinne Q. But how doe parents conuey transfuse and deriue corruption into all their children A. First by the law of generation whereby one person begetteth another or by the séed and generation of the parents for this is the instrumēt by which sinne is deriued and therefore the séede of man being corrupted so is and néedes must be the children also For according to the principles of nature the begetter doth communicate his nature to the thing begotten Secondly this birth-infection inuadeth the minde and vnderstanding and so stretcheth and extendeth it selfe to the whole body Obiection How can parents by carnal generation infuse into
of God exempted and freed from the Crosse A. No certainely for euery Christian hath the procuring cause of the crosse 1. Sinne in himselfe whch cannot but much affect afflict euery child of God who is troubled at nothing so much as at the offence of God Secondly Vita nostra est bellum non triumphus our life is a warfare and not a triumph Et cuiuslibet Christiani viâ—â— qui secundum Euangelium vixerit crux est atque Martyrium that is the life of a Christian who liueth according to the Gospell is a Crosse and Martyrdome Q. What shal we iudge of them that haue experience of no Crosses neither inward nor outward A. They are Bastards and no Sons of God for God chastiseth euery Son whom hee loueth Secondly God doth not in mercy spare and exempt them but distrust them neither doth he fauour them but refuse them and cassiere them as vnprofitable and vnseruiceable Q. What vse are we to make of this point A. Wée must neuer vainely dreame of the continuance of outward prosperity and happines for this is one of the peculiarities and prerogatiues of the Church triumphant in heauen but we must in our ease and prosperity looke for trouble trial and aduersity and prepare our selues against it that when it commeth wée may more holily and happily vndergoe and ouercome it Q. Then the Crosse is good and profitable for Gods children is it not A. Yes for God in his loue mercie and wisedome doth temper order and dispose it to their temporall and eternall profite peace and comfort Hos. 5.15 Ier. 31.18 Heb. 12.11 Psal. 50 5. Ioh. 15.2 For it is the Schoole of experience the Field of Patience the wrestling place of glory the life and reuiuing of Gods graces and in a word the exercise of a Conquerour Q. For what speciall ends doth God exercise his children with the Crosse A. First if they haue fallen or committed some grosse sinne as did Dauid others God doth correct and chastice them for their amendment and for the killing of pride worldlinesse licentiousnes and other sins sometime preuailing against them For hereby the Lord remoueth the mist of errour from their eyes that they may see their former follies and what is acceptable in Gods sight he hereby as by a fire purifieth their hearts from the drosse of corruption and by this wind fanneth them from the chaffe of vanity Secondly he snibbing and displing them for sins committed doth preuent sinne to come and maketh them better to looke to themselues for the time to come lest a worse thing happen vnto them yea and more to depend vpon him for grace and supportance And herein God may be compared to a skilful physitian for as the Physitian sometime letteth a man bloud not that hee should be sicke but to preserue him from sicknes so God doth now and then depriue and rid vs of those delights profites and pleasures which would otherwise bée the matter tinder and nourishment of sinne in vs. Thirdly God doth hereby as it were bring them vpon the stage and theater and make knowne to themselues and others that they may be lights and guids of godlines to the dark and blind world that they may be mirrours of admiration and patternes of constancy and patience to the people For as the Mariners skill is tried and made manifest in a tempest the captaines valour wisedome in the battaile and the Physitians experience and cunning in the curing of a desperate disease so are the graces and vertues of the godly and the swéete sent and perfume thereof made knowne in aduersity Afflictions to them are like vnto the spring-showers which cause the buds and blossoms of Gods graces to appeare and shew forth themselues Fourthly God by afflictions doth exercise cherish reuiue encrease his graces in them For Crosses are by Gods gracious disposition so many whetstones to sharpen the dul and blunt edge of their affections so many bellowses to enkindle and encrease in them the gifts and graces of God and they are so many Aâ—arams of his iudgements to awaken them out of the sléepe of security and to prepare them against the spirituall battell Fiftly God by afflictions crosses doth seasonably make known the glory of his power truth goodnes in their temporary and eternall helpe and deliuerance Lastly God doth bring all their troubles to a finall and to a most blessed issue and conclusion for hee doth bring them through the red sea of affliction through the wildernesse of this worlds temptations vnto the heauenly Canaan where they haue happy and euerlasting rest Q. But seeing that the most wicked and reprobate doe suffer the same euils and troubles that Gods children doe in euery particular griefe for sin and persecution for Christ his sake onely excepted why should not the ends effects and euents be the same in them as in the godlie and elect A. First because the persons of the elect are accepted with God they are the gold that is not consumed but made more pure and bright by afflictions fire but the very persons of the reprobate are refused being ordained to hatred and they are as drosse that is wholly consumed by the sire of affliction Secondly God did neuer in his euerlasting counsell purpose and intend to refine and reforme by afflictions the vessels of wrath for who then could resist his decree neither doe the reprobates at any time by pure meanes and in an holy manner endeauour the same Thirdly the reprobate being void of the spirit of grace and sanctification doe neuer in right manner acknowledge Gods hand that striketh them but with the impenitent theef that reuiled Christ they fret and fume they murmur and repine against God and his iudgements Lastly the reprobates are made worse by afflictions and their corruptioÌ„s hereby more breake out For as the winde doth not suppresse but encrease the flaming fire and as the oyle though a liquid matter doth not coole the furnace but the more heate it so affliction and aduersity doth not amend the vnbeléeuers but through their owne fault and corruption make them the worse Contrarily Gods children by reason of grace preuailing in them doe in their troubles comfortably call vpon God they patientlie subiect themselues to his correction finally they finde helpe in time of néede and praise God for it Q. What motiues haue we vnto patience A. First we are commanded to possesse our soules by our patience Secondly wee haue the example of Gods Saints in all generations for our imitation and therefore as God armed theÌ„ with patience so we must not doubt but he wil vs if we begge it at his handâ— Thirdly heereby we frustrate the expectation of our enemies and are more then conquerours ouer them for in the spirit of zeale and strength we challenge and defie them Fourthly wee must remember that our sinnes haue deserued farre
by his spirit if so be that they feare him and beleeue in him Thirdly they must be of pure conuersation and reuerence their husbands the hidden man of the heart must be vncorrupt with a méeke and quiet spirit and subiect themselues vnto their husbands and then they shall either win them or at least leaue them without iust defence of themselues or excuse Q How shall good husbands comfort themselues when they are maried to euill and vnquiet wiues A. First it may be they were rash in their choice and did not consult with God by praier and with good men by conference about it Secondly Dauid Iob Moses c. were this wâ—y somewhat crossed and this is almost a common euill and therefore the more patiently to be vndergone and if we cannot so well practise patience we must during the tempest of chiding absent our selues and retire our selues into some priuaâ—e place Thirdly they must acknowledge that they are thus crossed for their sins and therefore they must the more willingly beare the burthen of their offences Fourthly if they can endure raine and smoak in their houses why not then their wiues Fiftly they must either by gentlenesse good perswasions and admonitions reforme their wiues for then they make them better or else they must beare with their infirmities and so they make themselues better Sixtly let their own consciences bear them witnesse that they faile in no dutie of godlines and loue towards them theÌ„ let them commit the matter to God and what know they whether at length they shall conuert them or not Q. How shall good parents comfort themselues that are troubled and crossed with euill and disobedient children A. First goodnes and vertue in children is not naturall but from aboue commeth not from their first birth but from their second for that which is borne of the flesh is flesh that which is borne of the spirite is spirit and hereupon many good men haue had euill children as Abraham had his Ismael Isaacke had his Esau Dauid his Absolon and Amnon Hezechias his Manasses Secondly sometimes Parents are punished in their children partly because they haue beene disobedient to superiours and to their owne parents and partly because they haue béen negligent in teaching correcting and bringing them vp Thirdly all children are not predestinate to saluation as we haue Elies sons Hophni and Phineas for examples and therefore we must not looke to haue all good and holy for iustification and sanctification followeth onely election and is not common to all Fourthly parents must giue their children holy example and when they are young bend and bow them bring them vp in the nurture and information of the Lord and then if they proue not good their vngodlinesse shall neuer bee imputed to the innocent parents Lastly though for the present they be euill and desperate yet hope wel of them and pray for them and vse all meanes constantly for their amendment then leaue the successe to God the changer of the hearts Q. How shall vertuous children comfort themselues that are crossed with vnkind euill and irreligious parents A. First sometimes seuerity in Parents is for their childrens good who if the parents should not sometimes grow vnkind they would forget God and themselues Secondly we must beare with excuse their infirmities as farre as wee lawfully and honestly may attributing it to old ogeâ— choler melancholy c. and therefore we must either speake gloriously of them or kéepe silence Thirdly the more degenerate and irreligious that they be the more by our humility dutifulnes good exaâ—ple and prayers we must labour to reclaim and winne them Fourthly we must note that our parents haue authority power ouer vs and not we ouer them and therfore we must beare with their manifold infirmities Fiftly let vs ascribe it to our sins and want of duety and reueence to them that we find them otherwise then wee expected Sixtly if we faile in no duty towards them yet wee must remember that good Ionathan was the sonne of wicked Saul Ezechias the sonne of wicked Ahaz and zealous Iosias the sonne of Idolatrous Amon who were no doubt much crossed by and grieued at their vngodly fathers yea and tempted by them Q. What comforts are fitte for good Masters that are crossed by euill and vnfaithfull seruants A. First they must sée and consider whether that they haue giuen them good example and haue béene carefull to traine them vp in true religion and godlinesse otherwise they are as much in â—ault as the seruants and if they performe all offices vnto them they may or will proue like the Captains seruants that attended at his becke for when hée bad any to come he came when to go he went and when he bad him do ought he did it Secondly they must partly by gentle admonitions and partly by seasonable corrections labour to reforme their misdeamenours if this will not serue if thou haue hired many seruants lessen the number of them and they will the better agrée and thou shalt not bee enforced to put them away but if thou haue few and they be incorrigible put them away as Sarah turned out Hagar and Dauid resolued to haue no slanderer no proud no deceitfull nor lying seruant to abide in his house and as the Lord of the vniust Steward expelled him Thirdly henceforth be more aduised in thy choice and when thou hast good faithfull seruants entreat them kindly and according to their good seruice and deserts doe vnto them that is iust and equall knowing that thou also hast a master in heauen Q. What comforts and instructions are meete for diligent and dutifull seruants that either are wronged misused or at least vnkindly entreated by euill Lords and Masters A. First many right good and trusty seruants haue béene not onely vnkindly but also cruelly entreated both of ancient of latter times Thus was Hagar seuerely handled by Sarah Iacob collogned withall and deceiued by Laban Joseph put out of seruice wrongfully imprisoned by Potiphar Dauid persecuted by Saul and therefore no strange matter hath befallen them Secondly the more griefes wrongs they endure for conscience towards God and for well doing the greater praise and reward shall they receiue from God Thirdly their hard seruice or bondage will one day end Fourthly that they are Gods fréemen for his seruice is perfect freedome Lastly that God in time will right their wrongs and requite them that misused them for he is no respecter of persons Q. What duties are they to performe A. Seruants must feare God vse all good meanes to gaine their fauours and obey them as well in their absence as in their presence in all lawfull actions and doe them seruice as vnto the Lord if their masters wil not yet relent they must comfort themselues in their innocency and recommend their cause to God whose freemen they are
faith and sanctification in particular Q. What is distresse of mind A. A liuely â—éeling of Gods displeasure for sinne committed whereupon the person distressed is in suspense of Gods fauour and of his saluation and doth further expect the increase of the same distresse Q. Why is it put in the first place A. Because it is the most bitter and grieuous crosse of all others Q. Render some reasons of your assertion A. First because they that are hereby tried exercised and buffeted striue not with men who are weake and mortall but with God almighty who is highly offended with them and is a reuenging God Secondly no outward act physicke counsell medicines might or meanes can possibly relieue and cure such but onely the word and spirite of God reuealing and applying the bloud and obedience of Christ vnto the party afflicted Thirdly such distressed soules are more tormented by the coueting and remoouing all sense and feeling of his graces then if they should be put to all the racks and gibbets in the world insomuch that in their symptomes they are moued and drawne sometimes not onely to complaine of God but to blaspheme him and to crie out that they are damned Lastly these temptations and distresses doe of all torments most néerely resemble the paines of the damned and hereupon Dauid saith that the paines of hell gat hold on him Q. For what ends and purposes doth God oftentimes so tâ—ouble and afflict the minds and consciences of his children A. For diuers ends First that they finding to their griefe how odious sinne is in Gods sight may bee the more stricken downe yea and confounded in themselues and so be the more mightily stirred vp to godly sorrow Secondly God will hereby checke correct spirituall pride in them by reason of illumination reuelation graces acts done c. Hereupon Paul saith of himself that lest he should be exalted out of measure by spiritual reuelations God sent the messenger of Satan to buffet him and the pricke in the flesh to humble and exercise him God hereby like a good Physitian letteth them bloud and easeth them of all ill humors of pride worldlines loosenesse of life security c. and estrangeth them from the friendship and familiarity of wicked men Thirdly God will hereby trie and proue that is make knowne to themselues and others their faith and a traine of most excellent vertues that follow and attend vpon it Fourthly they hereby when they are once deliuered shall be more compassionate to their brethren in the like extremitie For as one péece of yron cannot be souldred and fastened to another vnlesse both péeces bee made red hote and beaten together so one Christian member cannot bee soundly affected to another vnlesse both haue had experience of the same or the like misery Q. What if temptations and afflictions bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of long durance how then shall a Christian man hold out and lose no ground A First by considering that besides the long afflictions of Iob Dauid Hanna a daughter of Abraham that was bowed by Satan 18. yeares and the distresses of particular persons in all ages the children of Israel were long in captiuity in Egypt in Caldea in Babylon the ten generall persecutions were of long continuance but the end and issue of all were happy and blessed Secondly God by the long continuance hereof doth cure many desperate sins in them and preuent many euils into which otherwise they would cast themselues headlong these long continuing plasters will fall off as soon as the wounds are cured Thirdly the lenger that the deliuerance is deferred the more comfortable will it be when it commeth Lastly if processe of time rid them not away yet death will end them Vse Wherefore let vs humble our selues vnder Gods mighty hand let vs séeke his face and desire his mercy which being obtained let vs sinne no more lest a worse thing befall vs let vs then beware an after-clap Q. From what speciall causes doth distresse and anguish of minde arise A. From two the one inward originall namely a déepe apprehension or rather an ouerrating of sinne committed and the other outward and occasionall namely crosses calamities dangers distresses persecutions and troubles Q. What meditations are good for our restitution and for the regaining of Gods fauour once felt and enioied A. We must remember and weigh diuers things First that in these desertions the Saints of God in all ages share and are copartners with vs. Secondly that they are finite momentany and sufferable Thirdly that if they bee weyed in a ballance either with the horrours and torments of the damned from which Christ hath deliuered vs or with the glorious ioyes of heauen wherein our Lord hath slated vs they are as nothing and therefore wee are more patiently and ioyfully to vndergoe them 2. Cor. 4.17 Heb. 10.37 Fourthly if these temptations bee great grieuous then they like strong purgations will worke our greatest peace at length Fifthly we must note that the way to heauen is not strawed with flowers and roses but set with thornes and therefore we ought to be well shod with the preparation of the Gospell of peace Eph. 6. Sixtly God will not long leaue vs comfortlesse but as the temptation aboundeth so shall the consolation much more and the euent shall bee alwaies good Seuenthly God doth sometimes forsake vs so that wee sinne greatly and sometimes that we are hopelesse in our troubles that Gods fauour recouered should be more estéemed of vs. For as the morning light is more comfortable after the darkenesse of the night as walking after sléepe health after sicknes a calme after a storme and peace after war so is Gods loue more admired after and his fauour more desirable acceptable when sundry temptations and desertions haue gone before Lastly God in due season will bring these dolefull desertions to an excellent issue and to a blessed conclusion Q. What vse are wee to make hereof A. First we must bée héedfull that wee doe not rashly and vncharitably censure any of Gods afflicted children as though they were finally forsaken For whom God loueth most hee chastiseth most and he putteth his chiefest Champions and Worthies to the greatest hazards Secondly wee must neuer promise to our selues any immunity from these troubles and trials but arme and prepare our selues against them Lastly we must not pine away in our troubles nor despaire but wee must liue by faith and waite vpon our God vntill he gloriously deliuer vs. Q. With what comfortable directions and rules are the consciences of Gods children to bee relieued that are vexed in soule by reason of some grieuous sinne committed A. First they must know that God in the matter of our saluation worketh by the contraries and turneth the poison of the sinne of his children into excellent preseruatiues and restoratiues therefore hee sometimes so leaueth them to
our selues that it will reuiue in the spring of Gods graces CHAP. III. Of the distresse of mind that ariseth from the sense and seeling of a Christians weaknesse and imperfectioâ— in sanctification and first of all in praier Question WHat course must a Christian take to relieue and ease himselfe that findeth and â—eeleth many imperfections in his praiers A. First hee must acknowledge and bewaile his wants and failings Secondly he must desire from God a further addition of zeale Thirdly when he cannot pray as he desireth let him then sob and sigh vnto God in his praiers for God who searcheth the hearts knoweth what is the meaning of his owne spirit and no maruel for these groanes are effects of Gods spirit in him and are as it were so many glorious beames breaking out from it and God accepteth and approueth of them as may appeare in the examples of Moses of the children of Israel of Ezechias of Iehosaphat and others Fourthly he must remember that the power of Christ remaineth to cure his infirmities and to remoue his imperfections Lastly the more imperfections that he findeth and perceiueth in his praiers the more earnestly must hee labour for the remouall and reformation of them Q. What vse is to be made hereof A. First hereby are met withall and condemned all such who ignorantly count them the best proficients in praier who neuer knew what these wants and imperfections meant Secondly no man must cease from this exercise of praier because of his wants for so long as any man liueth here hee is but in the beginning of perfection Q. But I feele my selfe cold dull and drousie in my praiers how then can I haue any true sanctification A. Yes thou maiest well assure thy selfe of the truth of thy sanctification so thou loue God and delight to commune with him by praier Secondly it is good that thou shouldeâ—t sometimes discouer and discerne the dulnes and deadnes in praier that thou mightest more earnestly desire this gift otherwise thou wouldest thinke it naturall and wouldst attribute the glory of it not to thy God but to thine own selfe for thus thou wouldest offend if thou couldst alwaies pray according to thine owne satisfaction Lastly if we can but sigh and sob for wee preuâ—ile more by sighes then by words God will heare and helpe vs. For shall an earthly father pitie and regard the groanes and sobs of his sicke sonne and will not our heauenly father much more regard and pitie vs Q What vses are we to make hereof A. First when we haue an ability to pray and a will thereunto we must be thankfull to God for it Secondly if the spirit of praier bee weake in vs we must call and cry vnto God for further grace and we shall obtaine it Lastly we must by all good meanes stirre vp the spirit of praier in our selues Obiection I in my praiers am troubled and disturbed with many euill idle worldly and carnall thoughts and therefore J doubt that I haue not the spirit of praier A. Déerely beloued brother though these vaine and sinfull thoughts are so many sparkles of corruption that proceed from the furnace of our vncleane heart and are like the birds that defiled and disturbed Abrahams sacrifice yet note for thy comfort that the most regenerate man in earth cannot sound out all the corruptions in his heart much lesse is hee able to remooue them For his new birth is onely begunne and tending towards perfection but not complete and then no wonder though some dregs of corruption yet remaine Q. What course shall we take for our helpe and redresse herein A. Séeing that prayer is so heauenly an exercise and so preualent with God and so offensiue to Satan let vs stirre vp our zeale herein and for our furtherance heerein it is good for vs before wee pray to talke and conferre reuerentlie of heauenlie things to reade the Scriptures diligentlie and meditate in them and then wee shall be possessed with better thoughts Lastly we must not yéeld to but resist and earnestly pray against euill thoughts yea and intreat the Lord of his grace to purge and purifie our hearts and then these vaine and idle thoughts shall lesse vex and annoy vs. Obiection I haue long importuned the Lord by prayer and the Lord will not vouchsafe to attend vnto my praier therefore I feare I haue not the spirit of praier A. You haue no cause thus to doubt For God doth not deferre you because he purposeth to deny you but to cause you to haue his gifts in more high estéeme and to make you more sound sincere and more earnest and instant in praier Secondly it may be that the thing that you desire of God if it were granted you would not profit you but turne to your hurt and therefore God in his mercy refuseth to spéed your yéeres Thirdly Dauid Job the people of God in captiuity and the Church in the Canticles that sought Christ in her bed by praier and that consulted her Christian acquaintance the Ministers of Gods word were long delaied but at last graciously heard Fourthly God by putting off your praiers will exercise and set on worke your faith patience constancie and when he prospereth your petition he wil replenish you with the greater ioy Lastly though God heare you not according to your wil yet he heareth you for your wealth and though he heare you not according to your expectation yet he heareth you to your saluation and therefore you must take all in good part Q. When God delaieth and deferreth to grant our praiers what duties then behoueth it vs to performe A. We must not faint in our praiers but persist therein and cry vnto God day and night and then God will heare vs and we shall preuaile with him as Iacob did Our petition shall not be returned non inuentus est but we shall haue corpus cum causa Secondly we must look that the things we beg and craue bee lawfull and conuenient for vs and then if wee with patience wait Gods leasure he wil spéed our desires Obiection But I feare that I haue committed that vnpardonable sinne against the holy Ghost because I commit so many sinnes against knowledge A. Thou déere brother hast no cause thus to doubt because thou art sory and grieued for thy sinnes Secondly thou repentest of them but he that committeth this sinne neuer sorroweth nor repenteth for so doing Secondly they that sinne against the holy Ghost tread vnder foot the Sonne of God they count the bloud of the new Testament as an vnholy thing they despite the spirit of grace they fâ—ll away wholly and finally from the reueâ—led truth of the doctrine of Christ and of their redemption yea they incessantly blaspheme deride and persecute it but thou continuest in the approbation profession and practise of the truth and remainest sound in iudgement and sincere in affection therefore thou art farre from this sinne
at first nor the seed straight waies groweth and yeeldeth increase So the Sacrament though in faith and reuerence receiued doth not alwaies presently yeeld sensible comfort to the receiuer Lastly they must call vpon God to bestow further grace vpon them and then they must waite his leasure vntill he speede their desire Q. How are we to prepare our selues before wee come to bee partakers of the publicke Ministerie of the Word and Sacraments A. First we must consider the super-excellent maiestie of him before whom we appeare and the most excellent nature vse profite and comfort of the Word and Sacraments in faith and reuerence heard and receiued Secondly wee must loue the habitation of Gods house and the place where his honour dwelleth and therfore before wee come thither wee must wash our hands in innocency wee must lay apart all filthines and superfluity of maliâ—iousnes and receiue the word of God with meekenesse and with all readinesse Act. 17.11 Thirdly we must come with a mind to learne and profite wee must heare what the Lord our God saith vnto vs and by the hand of faith receiue whatsoeuer he offereth vs. Fourthly we must come to the holy assemblies in the loue of God and our neighbour and féeding at Gods Table both in the preaching of the word and in the administration of the Supper of our Lord wee must bring with vs the wedding garment of faith and true holinesse otherwise neither the word nor the Sacrament will profite vs but rather make vs worse and poison vs. Lastly we must entreat the Lord by priuate praier to teach vs inwardly by his Spirite and to frame our hearts to the obedience of his will Q. How are they to be censured and iudged and what course must they take for their redresse and comfort that indeed find in themselues a great desire zeale to obey but yet faile often in the Act of obedience A. First a godly man is perfect by imputation by Christs righteousnesse â— not by inherent and begun holinesse and he is perfite rather in purpose then in his practise and rather in his desire then in his déede Secondly God in his children specially looketh vnto the heart and affection and not to outward things Thirdly it is a signe of a perfect man to find his imperfection for this procéedeth not from nature that is altogether blind in matters of regeneration but from the spirit and grace of God wherby hee reuealeth to his their estate Fourthly the more that he faileth in obedience the more humble must hée be and desire further grace strength from God Fifthly hee must remember that yet the Iebusite and Cananite 1. sinnes and imperfections are in his borders and therefore he must put on and exercise the spirituall armour vntill hee hath foyled and subdued them of blasphemous thoughts Q. Can they possibly haue any true sanctification that are often assaulted encountred with many vile horrible abhominable thoughts A. Yea vndoubtedly for Satan that séeketh to sift al holines out of them will violently suggest and foist such thoughts sometimes into their minds Q. How are these thoughts to bee sorted and distinguished A. They either arise from within theÌ„ by reason of the corruptioÌ„ of their harts or else they are outwardly obiected and iniected by Sathan Q. What if they arise from within vs what must we doe for the remouing and reformation of them A. First we must not onely not consent vnto allow and cherish them but repent of them pray against them stedfastly resist them and bee carefull by the rule of Gods word to order and compose them and then God will in his mercy passe by and pardon them all but if we neglect and omit these duties then we shall lie open to all the assaults of the diuell Secondly we must be frequent in the reading and meditation of the holy scriptures and entreat the Lord to open our eyes to vnderstand them and frame our hearts to obey them and then these wicked thoughts shall either not come into our minds or else they shall be soone driuen out of possession Lastly we must bee aduised to make more conscience of holy duties and especially of preaching prayer and of receiuing the Lords Supper then formerly wee haue done lest for the omission hereof we be iustly giuen ouer to ill thoughts Q. But what if they bee onely from without by Satan obiected vnto vs and thrust vpon vs wee giuing no assent vnto them how shal we comfort our selues A. Wee must comfort our selues in this that our blessed Sauiour was thus tempted by Sathan who suggested and iniected due thoughts into his mind but Christ neuer assented to him but ouercame him and hath for vs broken his head and dissolued all his works so that hee cannot preuaile against our faith or preiudice our saluation Q. What course must wee take for our helpe and redresse herein A. First we must not striue against them seeking violently to driue them away for then wee shall be the more entangled with them and like so many Bees buzzing about vs they will sting vs but we must let them goe Lastly if they continue molesting vs then we must turne to Christ and desire his helpe who hath so conquered them for vs that they shal neuer get full victorie ouer vs. CHAP. VI. Of those temptations scandals and offences that are by tyrants wicked men Heretickes Apostates Schismatickes prophane Protestants false Brethren and by the manifest abuse of the law and Ecclesiasticall discipline accidentally occasioned or obiected outwardly vnto vs. Question WHat signifieth this word scandall or offence A. It is a borrowed speech properly signifieth a blocke or stone laid in a mans way at which he stumbleth Q. What is it A. It is any cause or occasion of grief or offence whether in word or deed example or counsell whereby a man is hurt or hindered in the course of godlines or whereby he is hardned and confirmed in euill Q. Why doth God permit it A. First to trie and proue his people whether they will by any occasionall matter obiected in their way be reuoked from his loue and obedience Secondly to manifest lewd minded men and reprobates who are ready to take any occasion of stumbling sinning and erring Q. What are the kinds of it A. Two Active or that which is giuen Passiue or that which is taken Q. What is a scandall giuen A. Any euill doctrine word or work that is contrary to the loue of God and our neighbour whereby the godly are grieued the weake drawne to sinne errour and prophane men confirmed hardened in their licentious courses Q. Of how many kinds and sorts is it A. Of fower kinds First when weake consciences are by false doctrine and the falling away of men from the truth withdrawne from the simplicity sincerity of the Gospell of Iesus Christ. Secondly when holy and innocent men are