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
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
union betwixt Christ and us ib. What is further to be considered in Christ ib. What is considerable about Christs Kingly Office p. 275. What are the speciall branches of the Kingdom of Christ ib. How doth he work this upon earth ib. How doth he exercise his Kingly Office towards the Church Triumphant ib. When doth Christ first live in a Christians heart p. 276. Why must Christ be Emmanuel God with man ib. VVhy must this God and Man be one Person ib. How doth Christ make us friends with God ib. How shall I know that this Emmanuel is God with me ib. VVhat benefits have we by Gods taking our nature upon him ib. How could the death of one satisfie for so many millions p. 277. How doth friendship between God and us arise from hence ib. How shall we know that we have comfort in this Emmanuel ib. Whether is Christ God seeing he saith his power is given him p. 278. Wherein consists the power of Christ ib. Wherein doth Christs dominion over all especially the Church appear ib. If Christ hath all power why is the Turk and Pope so prevalent p. 279. Why is Christ called often an Head ib. Are all given to Christ to be redeemed by him ib. But the son of perdition was lost therefore some that were given to Christ p. 280. Did Christ fully finish the work that was given him to doe ib. In what particulars did that work consist ib. If Christ hath done all what need wee do any thing p. 281. What are the properties of the work that Christ hath finished ib. What else are we bound to believe concerning Christ ib. In what particulars will it appear ib. Why must we believe that Christs fulness is for us p. 282. Whether did Christ die for all men ib. How may we prove that he died only for some ib. Why then doth the Scripture speak so universally of Christs death p. 283. Doe Reprobates receive any benefit by Christs death p. 284. How else may we prove that he only died for some ib. How then may we know whether we have interest in Christs death p. 285. What priviledges have the Godly by Christs death ib. What benefits have we by Christs Ascention and Exaltation p. 286. Who is the great Lord Keeper of the Saints ib. What doth it imply where Christ is said to be sent into the world p. 287. What necessity was there of Christs sending ibid. What is considerable about Christs Priestly Office p. 288. What are the properties of Christs Sacrifice p. 289. How is Christ the cause of our Sanctification ib. Did Christ doe as much for one Believer as for another p. 290. Objections against believing in Christ Answered ib. Whether Christ loves a strong Christian more then a weak p. 291. Is there no difference between Believers in respect of the fruits of Christs death ib. What is considerable about the glory of Christ ib. Why should Christ pray to his Father who could do what he pleased p. 292. What is the difference between Christs Prayer and ours ib. Why is Christ said to have no form or comliness p. 293. Whether was Christ beautifull in his outward feature ib. How did God hide his face from his son seeing he loved him always ib. What are the parts of Christs Office and why in such an Order ib. How is Christ a Mediatour p. 294. Doth it not imply inferiority ib. Objections Answered ib. What are the effects and consequents of the personal union in respect of Christs Manhood ib. In what estate did Christ exercise the Office of his Mediatorship p. 295. What are the degrees of Christs exaltation ib. What is Christ now doing in glory p. 296. How doth he there execute his Priestly Office ib. How the Kingly part of his Office ib. How was Christ revealed under the Old Testament ib. What arguments will prove Christ to be true God p. 298. How far forth are Christs actions to be imitated by us p. 302. How is the whole work of our salvation carried on by Christ p. 303. CHAP. XXX About the Church What is meant by the word Church p. 305. In what sence is a Church taken in Scripture ib. VVho is the builder of the Church p. 306. VVhy doth Christ build it ib. Hath Christ a speciall propriety in it ib. How and why is he said to be the Lord of his Church ib. VVhether are our Parochiall Assemblies in England Churches of Christ p. 307. How is the Church called Gods Peculiar ib. Why is the Church compared to a woman p. 308. VVhat duties doth this Relation of a Spouse to Christ teach us ib. How must she please her Husband p. 309. What priviledges hath she as the Spouse of Christ ib. How many the true Church be known 310. Is the true Church of Christ alwayes visible p. 311. VVhat Reasons may be rendred for it ib. VVhat conclusions may be laid down concerning the visibility of the Church p. 312. Are not all christians bound to pray for the peace of the Church p. 313. VVhat must we pray for in her behalf ib. what is further included in our praying for the Church ib. How must all this be done ib. Who are bound to do it ib. Why must we pray for the peace of the Church p. 314. How may we so pray for it as to be sure to prevaile ib. What means may we use to further us herein ib. Why is the Church called a Mother p. 315. Where are we to seek for her ib. Are all bound to joyn themselves to some particular Congregation ib. VVhat Church must we joyn our selves to ib. May we joyn with such a Church as tollerates the wicked and opposeth the godly ib. Is it lawfull to gather Churches out of true Churches p. 316. Is it lawfull to separate from a Church because of some Errors and defects ib. VVho is the Head of the Church p. 317. In what nature is Christ the Head of the Church ib. Objections Answered ib. What may be learned from the consideration hereof p. 318. Wherein consists the similitude betwixt Christ and an Head and the Church and a body ibid. VVherein consists the agreement between the head and Members ib. What is that body whereof Christ is the Head p. 319. VVhat else may be learned hence ib. Whether may the Church faile ib. VVhat are the infallible marks of a true Church p. 320. CHAP. XXXI About Circumspection and Circumspect walking What is it to walk Circumspectly p. 321. In what Scripture Phrases is it commended to us ib. What things are required to it ib. What may further us in this exact walking p. 322. Why is it so necessary ib. How may we provoke our selves to it p. 323. What other considerations may stir us up to it ib. Why must we be watchfull over our selves p. 324. Why over others p. 324. VVhat benefit have we by it ib. What are the impediments of it ib. What is this circumspection p. 325. Wherein doth it consist ib. How
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband
21.34 which temperance must extend not onely to meats and drinks to carnal pleasures and delights but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner and measure so that they may be helps not hindrances to us in all the duties of a godly life Secondly we must nourish in our hearts the true fear of God not a servile fear which wil make every slave to watch for fear of the whip but a child-like fear which will cause us to do nothing that may displease our heavenly Father who so loves us and whom we so love but to do all things so as God may be well pleased in us and we in him Psal. 130.4 This fear is promised Jer. 32.42 This causes us to depart from evil Prov. 14.16 and 16.6 Hence David Psal. 4.4 Stand in awe and sin not the want of it is the cause of all evil Gen. 20.11 Ps. 36.1 Rom. 3.18 19 20. Thirdly we must often call to remembrance Gods fearful judgements executed on sinners especially on such as continue securely in sin neglecting to keep this watch So Mat. 24.38 Isa. 47.8 9. Rev. 3.3 Hence Paul minds us of them 1 Cor. 10.5 to 12. Fourthly we must continually remember the day of our death not as though it were far off but near approaching even at our doors Our lives are momentany and this short time so uncertain that we have no assurance to live till another day no not so much as the next minute when we go abroad we know not whether we shall return home when we go to bed whether we shall rise c. many are suddenly taken away and that which befals one may befal any therefore it s our wisdom to stand continually upon our watch that we may be found in readinesse whensoever the Master comes Fifthly we must often meditate upon that great and terrible day of the Lord when he will come with thousands of Angels to judge both the quick and the dead 2 Cor. 5.10 of which day because its uncertain when it will come we should always keep our spiritual watch that when Christ comes we may be found ready This Christ himself teaches us Mar. 13.32 33. so 1 Pet. 4.7 Blessed are all that do so Mat. 24.45 46. Mr. Downams Guide to godlinesse CHAP. XXXII Questions and Cases of Conscience about the comforts of Gods people Quest. HAve Gods people alwayes comfort in their souls Answ. God may hide his comforts from them for a time but at length they shall shine out upon them again Psal. 34.19 Quest. Why doth God sometimes hide comfort from them Answ. First To shew forth his wisdome and power the Lord knows how to enlighten their darkness Psal. 112.4 To turn all things to the best Rom. 8.28 Secondly It s the godly mans priviledge above all others to finde God sweet to their souls either in afflictions or by deliverance out of them and that 1. Because their persons are accepted with God whereas others are rejected 2. They are sealed with the earnest of Gods Spirit and can goe to God in fervent prayer which others cannot Psal. 18.41 3. They have the grace of repentance which removes sin that caused God to hide his face 4. They have patience which supports them till God returns with comfort Thirdly It s one end of Gods much humbling and afflicting his Children not to sink or forsake them but that at last his powerfull work may be shewed upon them for his glory and their comfort Deut. 8.16 Job 23.10 1 Pet. 1.7 Fourthly God manifesteth hereby his care and faithfulness in his promises whereby he hath engaged himself not to leave them comfortless Dr. Taylor on Temp. Quest. What is the onely way to finde comfort in the time of Spirituall distresse Answ. To fly unto God and seek it of him Psal. 51.1 2. and 120.1 and 73.25 c. So did Paul 2 Cor. 12.8 Quest. Why must we do thus Answ. First because there is a command for it Psal. 50 15· Secondly There is a promise of success Isa. 65.24 Thirdly There is ability in Cod to give a gracious issue to all our distresses Pro. 18.8 Eph. 3.20 Fourthly He is ready to be found and to afford that which is desired Mercy pleaseth him Mich. 7.18 He is near to all that call upon him Psalm 145.18 So Psal. 46.1 Fifthly Because he would have all his to seek to him he furnishes them with the Spirit of prayer For this end Gal. 4.6 Rom. 8.26 Hieron on Psal. 51. Quest. But hath God comforts wherewith to support his children in any fears and straits Answ. Yea he hath such consolations as will make a man sleep without a bed live almost without a soul they will make one bold in danger quiet in trouble and to live in the jaws of death Nehem. 8.10 Act. 16.24 Psal. 3.5 6. and 94.19 Quest. But whence comes their strength Answ. First Because they be Gods joys the joyes of the Spirit derived immediately from the Fountain and things be purest and strongest there Secondly Because they are spiritual and as spirits are more active then bodies so spiritual things then bodily and natural Thirdly This comfort is most certain and lasting they for the present ouertop and for the future overcome and survive all other both crosses and comforts Fourthly It is independant and in a sort all-sufficient borrowing no help from the creatures Nature and Art work with instruments and by means they cannot support without meat strengthen without sleep give sleep without warmth nor warmth without a bed c. But God can beyond means without means work comfort make one see in the darke live in death Quest. But what be these comforts of God Answ. First Precious promises applyed by God in due season and brought home to the heart which revive the spirits more then any Balm Secondly Strengthening graces God powers the Spirit of Faith patience power courage into his in due time and they raise the hearr as wine the fainting spirits every saving grace is healing strengthening and establishing Thirdly Hourly experience of Gods care and providence As the childe never sees the love of a Mother so much as when he is sick So Gods children never finde God to be so good as in their miseries and that makes them pluck up their feet with Jacob and to say with Paul I know whom I have trusted and with the Church Thou wilt guide us unto the death and after receive us unto glory Fourthly Special peace of conscience and joy of the holy Ghost by new expressions of Gods favour and ravishments of heaven Then God opens heauen and they see their life and Crowns and so are carried over all Quest. When doth God thus comfort his Answ. First when they most need it as then the Mother brings out her Cordials when the childe is sick when they be most humbled and empty of themselves After greatest humiliations come greatest consolations Secondly But
application to their proper and several circumstances as the particular time means and places wherein and whereby God will make them good to us This made Daniel so to pray when he knew the seventy years were expired Dan. 9.1 c. Secondly when God defers deliverances he doth it upon weighty causes best known to himself the principal whereof are 1. The more deeply to humble us and bring us to self denial and teach us patience 2. To teach us to acknowledge whence our deliverance comes and accordingly to value and prize it For benefits easily gotten are lightly regarded and soone forgotten 3. To weane us from the world and to draw us to meditations of the life to come where all tears shall be wiped from our eyes Rev. 21.4 4. To prevent greater evils which we would run into if we had our hearts desire So Exod. 23.29 Deut. 7.22 Thirdly remember that God exercises his best servants with long continued afflictions So he kept Abraham long childlesse and Zachary and Elizabeth and David without the Kingdome and so David complaines Psal. 119.82 123. Quest. But what if we finde no end of our afflictions but that they continue unto death Answ. First we must then even until death continue to live by faith Secondly in the meane time relieve thy soul with these meditations 1. It s Gods pleasure that we should through manifold afflictions enter into heaven Act. 14.22 therefore murmur not at thy Fathers dispensations Prov. 3.11 2. Though thy afflictions be long and tedious yet God will at length give a joyful issue For so he hath promised Matth. 5.4 Psal. 34.19 and 37.37 3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him 2 Cor. 4.17 Rom. 8.18 Hence 1 Pet. 1.6 For Heb. 10.37 4. Though God grant not deliverance sooner yet his love is unchangeable and the Crosse cannot seperate us from it Rom. 8.35 Quest. But how shall we be able to endure with comfort the pangs of Death Answ. Hereunto two things are required 1. A preparation to Death 2. Helps in the time of death Quest. How shall we prepare our selves for death Answ. First pray oft with David Psal. 39.4 Lord make me know mine end c. and with Moses Psalme 90.12 Lord teach me to number my days c. Secondly endeavour daily to disarme and weaken death as the Philistines dealt with Sampsom and this we must do by weakening sinne which is the sting of death 1 Cor. 15.56 Thirdly endeavour to have some true taste of the joyes of Heaven aforehand Quest. But how may we attain hereunto Answ. First by a serious consideration of the evils that hinder our happinesse which are foure 1. The misery of our lives by reason of sinne and the consequences thereof For none is free from sin Prov. 20.9 Rom. 7.14.23 c. 2. The vanity of all things that are in the world which therefore can never give full content Eccles. 1.1 3. The mutable condition of our lives in this world being but strangers here 1 Pet. 2.11 Heb. 13.14 4. Whilest we are here we are separated from our head which is in Heaven and from the happy fellowship we shall enjoy with him there 2 Cor. 5.6 Hence Phil. 1.23 Secondly We must frequently mediate of the blessed estate of the Saints in glory 1 Joh. 3.2 Rev. 22.4 Matth. 25.34 Thirdly Then we must compare ouâ— present state in this life with that in heaven whereby we shall find the one infinitely to excell the other and this will make us a weary of the world and to long for heaven 1 Cor. 7.31 Phil. 3.20 and 1.23 Quest. How may we discern whether this joy of the Spirit be truly in us or no Answ. There are sundry properties wherein it differs from carnall joy as 1. This joy succeeds sorrow for sin Joh. 16.20 Matth. 5.4 whereas carnal joy springs from carnal delights and objects Prov. 14.13 It ends in mourning Luke 6.25 2. It s a fruit of righteousness It issues from Christ known and believed to be made unto us of God wisdome righteousness sanctification and redemption whence flows peace of conscience and joy in the Holy Ghost Rom. 14.17 But carnall joy ariseth from the sudden feeling of some wordly delight 3. It s founded in the holy use of the Word Sacraments and Prayer and in the practice of love mercy justice c. the other is from no such thing Job 21.13 14 15. 4. It s so fixed and rooted in the hearts that it cannot be removed from thence Joh. 16.22 whence its able to swallow up all grief and heaviness whereas the others is mingled with bitterness Prov. 14.13 5. It s eternal not only continuing in this life but in that to come whereas the joy of the wicked is short c. Job 20.5 So in these examples Luke 12.20 and 16.22 Quest. What are the helps that are to be used in the time of death Answ. They may be reduced to two heads Meditations and Practises Quest. What meditations are we to use Answ. First Consider death in a double respect 1. As it is in its self and so it s a curse and the forerunner of condemnaton 2. As it s qualified by the death of Christ and so it s a blessing and the end of all our miseries a short passage to joy c. and the grave a perfumed bed c. Secondly Consider that there be three degrees of eternal life the first in this world before we die which is begun when we repent and believe in Christ c. Joh. 17.3 The second in death which frees us from all sin and misery preparing the body for eternall happinesse with the soul which is already in heaven The third is when both soul and body being re-united goe into everlasting glory Thirdly Consider that there is a mystical union and conjunction between Christ and every believer both in regard of body and soul which being once knit shall never be dissolved So that the dead and rotten body continues still to be a member of Christ by vertue of which union it shall certainly be raised up again at the last day and made like to Christs glorious body Quest. What are the helps in practice Answ. First if thou wilt comfortably beaâ— the pangs of death thou must labour to dye in the Faith which is done by laying hold of the promise of God touching forgiveness of sin and life everlasting by Christ Heb. 11.13 Gen. 49.18 Joh. 3.14 15. 2 Cor. 1.9 Secondly If thou wilt die with comfort thou must die in obedience i. e. willingly and readily without murmuring submit to the will of God in bearing the pains of death So did Christ Not my will but thy will be done So we are taught to pray Thy will be done c. For which end we must learn to submit patiently to all lesser afflictions Quest. How shall we be enabled to bear with comfort satanical molestations either when we are
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
life and hereafter In general they are said to attend on the Saints and to minister to them Heb. 1.14 Hence Mat. 18.10 In particular 1. They are Stewards to provide for them in their need 1 Kings 19.5 c. 2. As Physicians to cure their maladies John 5.4 3. As Nurses to bear up and keep them from hurt Ps. 91.11 12. 4. As Guides to direct and keep them from wandrings Gen. 24.7 and 32.1 5. As souldiers to guard them Psal. 34.7 2 Kings 6.17 and to destroy their enemies 2 Kings 19.35 6. Rescuers and deliverers to pull them out of dangers Acts 5.19 and 12.7 c. Dan. 6 22. In reference to our soules in this life 1. They are as Prophets or Teachets to instruct them Dan. 8.16 17. and 9.22 Luke 1.15 34 35. Act. 1.11 2. They are Comforters to them in their feares and perplexities Gen. 21.17 Isa. 6.6 7. 3. Coadjutors to stand with them against Satan Zach. 3.1 2. Judg. 9. 4. Fellow-members to rejoyce with them at the Conversion of sinners Luke 15.10 5. Tutors to punish them for their offences that they may be brought to repentance 2 Sam. 24.16 In the life to come they are 1. Watchers to carry their soules at the separation of them from their bodies into Heaven Luke 16.22 2. As Keepers at the last day to gather all the Elect together Matth. 24.31 3. Fanners or Fishers to separate the evil from the good Matth. 13.49 4. Companions in Heaven to joyne with them in praising God Rev. 7.9 10 11. Dr. Gouge on Heb. Quest. Why doth God use the Ministery of the Angels about us Answ. Not for any necessity for he can do it of himself without them but to declare his abundant love to and care of us in providing for our comfort and making farre more excellent creatures then our selves our Keepers Quest. Why are the Angels such tender Keepers of Gods children Answ. First because Christ our Head who is their Lord and Head also hath reconciled things in Heaven and Earth Col. 1.20 viz. Angels and men so that whereas they hate us for our sinnes now they tender us as hiâ— members 2. They love us as Nurses their children now that they see that God loves us so dearly as to give his own and only Son to death for us Thirdly because he hath given them charge and commandment so to do Ps. 91.11 Quest. What comfort doth the consideration hereof bring to Gods children Answ. First When we see our own weaknesse and impotency on the one hand and the multitude power and policy of the enemies on the other When we see a whole Army of sins besieging us and a whole Legion of dangers ready to oppresse us we may be comforted when we consider that not only Gods Protection like a wall of fire is round about us but that he hath also set his Angels to pitch their tents about us so that there are more with us then against us and the blessed Angels are stronger then the powers that are against us and when we consider that God hath not only charged one or two Angels with us but the whole blessed company of them to defend and protect us Secondly when we neglect the Watch over our selves through sleep of soul or body what a comfort is it that the Angels watch over our safety as Mat. 2.13 when Joseph slept dreaming of no danger from Herod the Angel admonisheth him in a dream and tells him how to escape Thirdly when we see great difficulties between us and our desires what comfort is it that we have Gods Angels ready to do it to our hands as Mar 16.3 They can rowle away all stones and make our way smooth for us to all good duties Fourthly when Satan begins to insult and makes as if he would tâ—ample upon us what comfort is it that we have so strong a guard about us one Angel being able to shut the mouth of this toaring Lion as he did those in Daniel Dr. â—ailor Fifthly that their care and attendance on us will be perpetual because their love to us is founded on their love to Christ our Head whose Members and Spouse we are Ob. But Gods children oft fall into inconveniencies how then are they attended by the Angels Answ. First they are preserved by the Angels from many inconveniences that they know not of as we have devils about us continually so certainly there is a conflict between the good Angels and them about us continually Secondly if at any time we fall into inconveniences it s because we are out of our way and then they have no charge over us For Ps. 91.11 Thirdly if we suffer in the custody of Angels any inconvenience it is that we may be tried by it exercised and made better by it For if they keep us not from ill they keep us in ill and deliver us out of it at length so that there is nothing in the world that befalls Gods children but they are gainers by it at last whatsoever it is Rom. 8.28 Quest. What may this Guardianship of the Angels teach us Answ. First Not to grieve these good spirits It s wondrous humility in them that they will stoop to be our servants that are weaker and baser then they and its wonderful patience that they will continue to guard us though we grieve them by our sinnes this consideration would keep us from secret sinnes where no eye of man sees us but God and our consciences and the blessed Angels see us and grieve when we fall into sinne Secondly to blesse God that hath thus honoured us not only by taking our nature on him but giving us his own guard of Angels to attend us which shews that in Christ we are advanced above the Angels indeed they stand and are confirmed by Christ hence called the Elect Angels 1 Tim. 5.21 but they are not the Spouse of Christ as we are he hath honoured our nature more then the Angelical Quest. But what need we the guard of Angels since God can guard us without them Answ. It is not by reason of any defect in God to supply his want of power but further to enlarge and demonstrate his goodnesse God could do it of himself but having ordained such ranks of creatures he makes all to serve for his own ends Quest. What may we learn further from hence Answ. First to take an holy State upon us and to think our selves too good to abase our selves to sin to be slaves to men seeing we have Angels to attend upon us we are Kings and have a mighty guard therefore we should carry our selves answerable Secondly despise not the meanest Christian seeing Angels despise not to attend upon them Quest What excellencies are attributed to the Angels in Scripture Answ. They are said to be excellent for holinesse Mar. 8.38 excellent for beauty Acts 6.15 excellent for strength Psal. 103.20 excellent for wisdom 2 Sam. 14.17 excellent for swiftnesse Hence Isaiah 6.2 Quest. Wherein should we
Jam. 1.20 The effects of anger which are caused by others as a deserved punishment of it are 1 It subjects a man to the wrath of God and brings his curse upon him Mat. 6.14 15. Hence Job 5.2 Prov. 19.19 Mat. 5.22 2. Such are a prey to Satan whilest they plot and devise that mischief which pleaseth him and when once by passion he hath blinded the eye of reason he can easily lead us into all wickednesse As Crows first pick out the sheeps eyes and then prey upon them 3. It brings contempt from men whence by it they blaze abroad their folly whereas wisdome procureth honour and respect 4. An angry man lies open to the malice fraud and violence of his adversary For having no power over his passion when provoked he rusheth himself head-long into danger not caring what he saith or what he doth though tending to his own prejudice and to his adversaries advantage Fourthly consider the high account the Lord makes of a heart well fortified and purged from this base passion Prov. 23.26 God calls for the heart i. e. a heart well drained from sinful affections and a Christian may fetch a surer evidence of his spiritual estate from his reformation herein then from any particular duty to the affirmative Commandments of the morall Lawe Object But I am chollerick by nature and cannot expel it Answ. This excuse is no better then Adams fig-leafe to hide the nakednesse of thy sin It will not excuse us before a temporal Judge to say we are prone by nature to such a sin much lesse before God God gave us not such a nature but it comes from original sin therefore we must not excuse one sin with another and what serves grace for but to reforme nature If thou beest regenerate by the Holy Ghost he makes of a Leopard a Lamb c. Esay 11.6 7. Object Though I be somewhat hot for the time yet it 's quickly gone Answ. Eccles. 7.9 Be not of an hasty spirit for anger rests in the bosome of fools Many are the mischiefs of sudden anger as it begins without son so it ends without shame and repentance Gods children should resemble their heavenly father who is slow to anger Exodus 34.6 7. Object I say nothing in my passion what would you have me doe Answ. Concealed anger if nourished in the heart and hidden to have a better opportunity for revenge or being dissembled for credits sake is worse then professed anger First in respect of the party that is angry because turbulent affections kept in torment the more like a raging fire that hath no vent or a violent streame that is stopped Secondly in respect of the person with whom we are angry because it makes him lesse wary and more secure Hence a secret enemy is more dangerous then a professed enemy Prov. 12.20 and 14.17 as we see in Caine Gen. 4.8 In Absolon 2 Sam. 13.22 23. in Joab 2 Sam. 20.9 in Judas Luke 22.47 Object But he hath often offended me I can bear no longer Answ. Love covers a multitude of sins Prov. 11.12 we must forgive to seventy times seven times Mat. 18.22 as David did to Saul Joseph to his brethren Object But except God give us the gift of patience we can never put up injuries contentedly Answ. Such would have God do all and will do nothing themselves For if they sincerely desired the grace of patience they would use Gods meanes to get it Quest. But by what means is corrupt anger to be subdued and mortified Answ. First faith as it moderates all passions so this of sinful anger and that 1. By stamping Gods image of goodnesse patience and long-suffering upon the soul A man cannot have fellowship with God by faith but he shall be like him Faith teaches us to imitate our heavenly father as Exod. 34.6 Psal. 103.8 9. see his long-suffering 1 Pet. 3.19 20. Ezek. 4.5 therefore Col. 3.12 Look upon Christs example and imitate him 2. By acknowledging the providence of God without which the least injury could not befal us the least being a portion of that cup which Gods hand reacheth out to us So in Job chap. 1.21 in Joseph Gen. 50.20 in David 2 Sam. 16.10 11. This perswasion that all our sufferings come from God is a forcible motive to patience For 1. It constraines us to confesse that all our chastisements are just yea lesse then our sins deserved being but light and momentany we have cause therefore to admire Gods goodnesse in such gentle rods rather then to be angry at them 2. It teacheth that the manner of Gods dealing is exceeding tender and compassionate Psal. 25.10 when we deserve to be cast into hell fire he doth onely lop and prune to make us more fruitful therefore we have more cause to be thankful then to be offended 3. It shews that God in his infinite wisdome will dispose of every thing for our good as he hath promised Rom. 8.28 why then should we be angry seeing God will turn the injuries of men into blessings say therefore with Christ Iohn 18.11 shall I not drink of the cup c. 4. It acknowledgeth the present course that God taketh to be best and most behooful for us For God is wisest and his prescriptions most safe and healthful we have therefore no reason to be angry unlesse we will fight against God 3. It looks up to Christ and imprints the vertues of his death upon the soul He that believes in Christ crucified is made like unto Christ in love meeknesse and all other graces that he manifested in his death For it thus pleadeth Christ endured scoffs reproaches railings revilings buffetings scourgings yea and death it self not for any demerit of his but for our sakes and shall we grudge to suffer small injuries from men at our Saviour Christs request seeing we have deserved far greater 4. It submits to the absolute sovereignty of the Lord and will not encroach upon his Prerogative Royal Now all revenge is Gods right and he hath not given it to man Rom. 12.19 A private man in the Common-wealth may not usurp the place of a Judge nor a servant of a Master much lesse may a Christian by revenging his own quarrel in word or deed intrude himself into Gods office 5. Faith works humility and lowlinesse and banisheth self-love and pride For it minds a man of his sin and the desert thereof and that whatsoever good he enjoys he holds as an almes of grace whatsoever he suffers he acknowledgeth lesse then his desert and a just chastisement of love and therefore is patient 6. It raiseth the heart to an earnest desire of spiritual things and treadeth under feet all vaine and transitory things and therefore a believer is not much disquieted when he is crossed in them As the upper region of the aire is not molested with winde raine haile c. so a heavenly minded Christian is lifted up far above these sublunary things and cannot be afflicted with them
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
the Nuptials for the full consummation of its joy Say Is there such sweetnesse in one cluster of Canaan what shall there be in the full Vintage Is there such glory in one beam of Gods face what shall there be in an eternal Sunshine Quest. Who are the great enemies to this doctrine of Assurance Answ. Principally the Papists and Arminians Quest. Upon what account do they so oppose it Answ. First the Papists lay too much stresse upon good works Now assurance is too goodlie a structure to be built upon such a foundation they part stakes between grace and merit and so leave the soul in a tottering condition For they that would build their hopes upon their own good meanings and their own good wishes and good resolutions and good works when they have done all they have built but the house of the Spider But if men would but look to the ebbings and flowings of their own spirits to the waxings and wainings of their own performances surely they would acknowledge that they cannot fetch a Plerophory out of these Assurance cannot be founded on a bubble It must be built upon the free love of God in Christ upon his royal word and oath upon the witnesse of the Holy Ghost and seale of God himself or it can never be had Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ. Secondly they take away the clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object they would have the soul dwell in generals they resolve all the sweetnesse of the Gospel either into this universal Whosoever believes shall be saved or into this conditional If thou believest thou shalt be saved Now this is so farre from Assurance that the devils themselves do thus beleeve and yet tremble They will not allow the soul to break the shell of a Promise so as to come to the kernel They allow not faith to say My Lord and my God Thirdly they deny Perseverance and therefore must needs deny Assurance Yet the Arminians would reconcile Assurance and non-Perseverance They allow a man a little brief Assurance for a moment a brâ—ve fulgur a little shining of joy that only shews it self that it may vanish their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure of it but thou canst not be sure that the next moment thou shalt be in the state of grace and thus they think the grace of God to be as mutable and inconstant as themselves are whereas all Gods children are preserved by the Power of God through faith unto salvation and many of them can say with Paul Rom. 8. ult I am perswaded that neither life nor death nor Angels c. Fourthly they never had any assurance themselves and so deny it unto others Thus the fool saith in his heart there is no God because he never had communion with him A blinde man saith there is no Sun because he hath not eyes to see it A deaf man believes not that there is such sweetnesse in Musick Upon this account Mr. Baxter denies assurance because he never met with any nor can hear by others of any that have it except some melancholy women that pretend to it and that for a moment only But if he reade the life of Mr. Ignatius Jordan of Excester and of Mr. John Bruen of Bruen Stapleford he shall finde that they not only had assurance but maintained it for many yeares without interruption the like he may finde of many others in my first Part of Lives and in my Mirrour or Looking-glasse Ob. But Solomon saith Eccl. 7.1 No man knows love or hatred therefore no man can be assured of his salvation Answ. They leave out the latter words by all that is before him which shew Solomons meaning to be this that no man can know whether God loves him or hates him by any outward thing as by prosperity or adversity by health or sicknesse c. wherein all things fall alike to all good and bad Ob. But he saith again Prov. 28.14 Blessed is the man that feareth always and if we must alwayes feare then we cannot be assured of our salvation Answ. First we must distinguish of feare It is either filial or servile the former is here meant and so a childe may feare his fathers anger though he feare not to be cast off by him This child-like feare abolisheth not confidence but confirmes it Secondly though we must feare our selves and our own weaknesse to provoke us unto watchfulnesse yet withal we may feare to offend God for his goodnesse which strengthens our confidence Ob. But Saint Paul saith Rom. 11.39 Who knowes the minde of the Lord or who was his Counsellour therefore we cannot know that we shall be saved Answ. First his meaning is that we cannot know the minde of God à priori before he hath revealed it but then we may Thus we know our election by our vocation 2 Pet. 1.10 Secondly Or thus we know not the reasons of many of Gods actions and dispensations neither are they curiously to be searched into as David professeth for himself Psal. 131.1 But aÌ„ posteriori we may as the cause may be proved by the effect the Sun by its beams the fire by heat c. Ob. But Psal. 19.13 David prayes that presumptuous sins might not prevail over him therefore he feared they might and so had no assurance Answ. First David was not in doubt because he prayed so but rather certain of the contrary because of this prayer of faith as 1 John 5.14 15. This is the confidence that we have in him that if we ask any thing according to his VVill he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him Secondly Prayer is a meanes of certainty no signe of uncertainty we pray for pardon of sin and yet believe it Ob. But Saint Paul saith 1 Cor. 4.4 I know nothing by my selfe yet am I not hereby justified but he that judges me is the Lord therefore he had not assurance Answ. First Paul was not justified by any good thing in himself had he therefore no assurance Can a man say I know that I live not by stones therefore I cannot know that I live this is a non sequitur Secondly though he was not justified by his own righteousnesse yet he was assured of Gods grace and of his Justification by faith as appears Rom. 8.38 Gal. 2.16 20. Phil. 3.8 9. Ob. How can a childe of God be assured of his salvation being conscious to himself of so many and great sins Answ. First all sins are remitted to those who are in Christ and therefore there is no condemnation to them Rom. 8.1 Secondly only reigning sinnes hinder assurance not the remaining of sinne Thirdly God hath
true A blinde man that shoots many Arrows may chance with one to hit the mark Secondly if such things as they foretel do come to passe it s either from their expresse or vertual contract with the devil And if not so yet as Saint Augustine observes it s a just judgment of God upon thee that thou shouldest have wherwith to stumble and fall and undo thy self as Deuteron 13.1 c. Thus a wicked Prophet may foretel that which comes to passe and why God doth it to prove and try you See Mr. An. Burges on John p. 396. Quest. VVhat use may we make of this which hath been said Answ. First let all be perswaded to flie the study and to abandon the practice of this black Art The Scripture condemns it as abomination to the Lord Reason witnesses against it as being irrationâ—l and uncertain There is vanity in it danger by it Satan is a subtile Serpent and insinuates into many this way before they be aware Finde you pleasure in it It s but a sweet poison Think you to get honour by it you may be applauded by vain men but are disallowed by God Perkiâ—s reckons it up amongst the kindes of witchcraft Saint Austin counts it ungodly dotage and inconsistent with Christianity Doth profit entice you It s but Balaams gain the wages of iniquity money that will perish with you Secondly if notwithstanding all that can be said Astrologers will persist in their wicked practice all should take heed of countenancing them lest partaking in their sins they partake in their plagues Have therefore no fellowship with these unfruitful works of darknesse abhorre all commerce with and resort to such persons Flie from them as from the devil himself Thou breakest thy Baptismal Vow if thou renouncest not such Diabolical practices Shall we countenance what God abominates and strengthen men in that which makes both them and the land liable to wrath Let them not have the countenance of thy cost to buy them nor of thy time to reade them nor of thy tongue to mention or applaud them nor of thy affections to fear hope or rejoyce in any thing they say Forbidden Jer. 10.2 3. If there were no buyers of such Almanacks there would be no Sellers and if rhere were no Sellers there would be no Makers at least no Publishers of such lying vanities and truly if the Astrologer be guilty the Buyer and Reader cannot be innocent God hath forbidden seeking to such under a grievous penalty Lev. 20.6 I will even set my face against that soul and will cut him off from amongst my people Indeed learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spiâ—its But that England should countenance such and in a time of Reformation Oh let us blush for shame c. How often said Tully did I hear such men promise Pompey and Caesar that they should live long and die a peaceable death whereas both of them not long after were murdered And Cornelias è Lapide the Jesuite in his Comment on Acts 19. bewaileth that whilest he was at Rome they were so much given to this wickednesse whilest the Astrologers promised to some long life to others a Cardinalship to others the Popedome and yet at last all were miserably deluded Thirdly if Astrologers should not be tolerated then they which are in authority are to be entreated First that their books be not suffered so ordinarily to passe the Pâ—esse O how doth the world dote upon them I have been credibly informed that near thirty thousand of Lillies Almanacks have been vended in a year If devout men burnt their own Books of this kinde how should devout Governours see to the burning of such Books Sure if those Books deserve the fire which derogate from the honour of Princes how much more such as withdraw the mindes and hearts of men from God It were well if Astrologers were put into the some Catalogue with other Sorcerers in the Statute of the first of King James chap. 20. and to suffer the same punishment with the other For the Scripture makes them birds of a Feather c. See as before Quest. But may we not use Charmes wherein there are none but good words Answ. No It s the usual craft of Satan to present things and wayes in themselves indifferent to silly mindes which consider not that the harme doth not consist in using such words or actions but in ascribing to them an unnatural vertue without the warrant of God who is the Master of nature Quest. Is it not lawful to enquire of Astrologers after things to come Answ. Certainly since God hath hidden the future time from us to go about to lay it open is a work proper to the profest Undoer of Gods Works Quest. VVhy may we not enquire after future times Answ. Curiosity to know the future carrieth many so far as to make a Covenant with the devil who yet stands not so much upon his points as to refuse to be consulted with by those that have made no covenant with him No doubt but his pride is tickled with a mischievous delight when he sees men seeking to him for that which is proper to God and thereby yielding him divine service Which service that he may receive in an hidden way from the finer sort of wits he hath devised some seeming sublime divinations perswading rhem that the decree of God about humane events is written in the motions and several aspects of the starres and that therefore this kinde of Divination is lawful yea Divine Quest. VVhat are the evils that proceed from hence Answ. First they are innumerable For 1. That silly reverence which vulgar peâ—sons give to these Predictions makes them wilde and sets them upon the fulfilling of them because they esteem them unavoidable Secondly the worst evil is that thereby mans minde which ought to dwell at home is transported out of himself and in stead of reposing upon the wisdom and love of God is suspended upon the Dragons taile and the Ascendant of an Horoscope Thirdly it cuts in sunder the very sinews of industry and makes men idle greedy and inconsiderate The Histories of the Greek Emperours Alexius and Manuel are lamentable examples how credulous persons are undone by the Impostures of Astrologers when they expect from the stars those successes which should have been wrought out by Piety Prudence and Valour Quest. VVhat further reason is there against these Astrological Predistions Answ. Consider that all affirmation is grounded either upon Reason or Authority The assertions of Judiciary Astrology are of the last kinde For no reason can be given of their Maximes Now the authority upon which these Maximes are grounded must either be Divine or Humane or Devilish They are not grounded upon Divine Authority but are expresly forbidden by it â—er 10.2 Isa. 47.13 And humane authority in this case is of no weight for who hath given power to men to dispose of the several Offices and Preheminences
the spiritual man who resists it all he may but to the flesh which alone shall bâ—ar the punishment God using to that end not only the hammer of his Word but also temporary crosses and afflictions 3. God measures not our sinnes according to the nature and matter of the sins themselves but rather according to the affection of the sinner which gives the form and being thereunto in regard whereof the greatest sin being entertained by the concupiscence only and there crushed and choaked is esteemed by God a far lesse sin then the least degree of wickednesse which is willingly committed nourished or defended Quest. By what means may we be freed from these hellish blasphemies Answ. First we must have recourse to God by fervent prayer entreating him to rebuke Satan and to restrain his malice either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them Secondly when Satan terrifies us by laying these blasphemies to our charge we are to appeal to the Lord the searcher of our hearts as the supream Judge and having the testimony of our consciences to bear witnesse with us we are to protest our innocency and so to disavow these wicked suggestions and to protest such hatred of them that we would rather die a thousand deaths then yeeld the least assent to them Thirdly we are not to make such account of these suggestions as that therby our understandings should be dulled our minds distracted our senses astonished and our hearts discouraged so as to be made unfit for the service of God and the duties of charity to our brethren and the duties of our particular callings Object This indeed were a good course for such as have quiet minds but I am so distracted in every holy duty with these blasphemous suggestions that I cannot perform them with undâ—rstanding so that they become unprofitable to me and I fear they are turned into sin Answ. Though thou canst not perform these duties as thou wouldst yet do them as well as thou canst yea the more thou art troubled in them be the more earnest in doing of them for they are the best weapons to repell Satan whereof if Satan can disarme thee he will be sure to prevaile They are Gods Ordinances and therefore though thou finde no present good by them yet thou must do them in obedience to Gods command And so in the end thou shalt finde that God accepts thy endeavours and will pardon thy infirmities and give such a blessing to them by his Spirit that they shall bring joy and comfort to thy heart Fourthly we must not revolve these blasphemous suggestions in our minds nor suffer them to reside in our thoughts but forcibly withstand them when we find them first entring or if they be entred before we be aware we are presently to reject them and entertain into our mindes some heavenly meditations which will keep them from easie re-entrance Fifthly we must have a special care to avoid idlenesse and solitarinesse and spend all our time either in holy exercises or in the duties of our lawful callings For idlenesse prepares us for tentations and makes our hearts like unmanured ground fit to bring forth nothing but weeds and solitarinesse brings in this case a heavy woe with it Eccles. 4.10 giving Satan a great advantage against us which made the Devil when he tempted Christ to make choice of the wildernesse having by manifold experience found that such solitary places are fittest for his purpose Sixthly if for all this we cannot be rid of them we must not too earnestly strive against them or be overmuch grieved with them but seeing they are Satans sins and not ours if we abhor and strive against them we must constantly go on in our course of godlinesse and righteousnesse and so let them passe as they come without being dismaied at them Mr. Downams Christian Warfare CHAP. XIX Questions and Cases of Conscience about our Bodies Quest. WHat is the condition and state of our bodies in this life Answ. They are vile and base and that not only the bodies of the wicked but also of the dearest children of God Phil. 3.21 Quest. How may this be made out Answ. Our Original is base we are dust and to dust we must return Besides our continuance is full of changes we are subject to sicknesse sores paine hunger c. and base we are because we are upheld by inferiour creatures We enter into the world one way and then go out a thousand somtimes by violent sometimes by more natural deaths Are subject to divers diseases loathsom to the eyes and noses especially when we are nearest our end then our countenances wax pale our members tremble and all our beauty is gone when we are dead our carcasse is so lothsom that it must be had out of sight yea though of Abraham Gen. 23.4 For as mans body is of the finest temper of all others so the corruption of it is most vile Quest. Is there then no glory belonging to our bodies Answ. Yea For First its Gods Workmanship and therefore excellent so excellent as the Heathen Galen being stricken into admiration at the admirable frame thereof brake out into an Hymne of praise to the Maker of it and David cries out I am wonderfully made Psal. 139. God made this his last work as an epitome of all the rest Secondly the Scripture teaches us that we owe glory to our bodies and therefore it forbids us to wrong our bodies and speaks infamously of self-murtherers as of Saul Achitophel Judas c. and God to shew the respect that we owe to our bodies hath provided pleasing objects for every sense as â—ight for the eyes flowers for the smell and musick for the ears c. Thirdly these bodies of ours are members of Christ redeemed and sanctified Temples of the Holy Ghost indeed as it keeps the soul from heaven so it s the grave of the soul but otherwise it s the House Temple and instrument of the soul. Quest. But can those bodies be called base for which Christ shed his precious blood Answ. Whilest Gods children live here their bodies are in no better a condition then the bodies of others Hezekiah is sick Lazarus hath his sores David and Job are troubled with loathsome diseases and its reason it should be so For 1. It was so with Christ he took our base ragged nature on him He hungred thirsted was pained yea death had a little power over him and shall we desire a better condition then our head and Master had It s 〈◊〉 decree that we must returne to the dust as all 〈◊〉 fellow Saints have done 〈◊〉 we must partake with 〈…〉 mean estate 〈◊〉 we will partake 〈◊〉 his glory 2. Hereby God doth exercise our faith and hope causing â—s to expect a bettter resurrection and by this meanes
our 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
obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that the sins of all men and devils are not able to counterpoise it But Christs intention and purpose was to lay down his life only for his sheep John 10.11 Fourthly Christs special and particular love to some rather then to others is no ground of despaire For if a man will act according to reason his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death which yet as themselves confesse none may be actually saved for all that Is it not more desirable to have such a special love whereby we are sure some will be saved then such a generall one by which no man may receive salvation at all Fifthly in this as in all other points of Religion we must not go according to our carnal affections and desires but the direction and revelation that is in the Scriptures For the way of salvation wholly depending upon Gods will we cannot judge of it but so far as he discovers his will therein but God doth not discover any such thing to us in Scripture as universal redemption therefore we should not hold it Sixthly yet it cannot be denied but that the Scripture when it mentions the subject for whom Christ died speaks indefinitely of all As all died in Adam so all shall be made alive in Christ 1 Cor. 15.22 He takes away the sinnes of the world 1 John 2.2 He is a propitiation not for our sins only but of the whole world Yet all these must be taken indefinitely not universally that he died for all sorts of persons in all Nations not for each particular person as will appeare by these reasons 1. The Scripture doth expresly limit Gods love and Christs death to some onely John 10.15 for his sheep Rom. 8.33 c. So John 17. Now these can never be reconciled to the other Texts but by this distinction 2. The Scriptures which speak of this universality speak of the actual benefit and fruit of his death Now it s granted by all that none do actually partake of Christs benefits but the godly So then if the whole world 1 John 2.2 should extend to all mankinde then all should be actually pardoned and saved 3. Experience shews that such phrases must necessarily be so limited For if Christ died for all men intentionally How is it that under the Law excepting a few proselytes the offer of grace was onely to some few and though it be enlarged under the Gospel yet there are many Nations and persons to whom Christ and his benefits have never been offered and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death Quest. Why then doth the Scripture speak so universally about Christ death Answ. Not to lead us into an errour contrary to other Scriptures but for these reasons 1. To shew that this great benefit purchased by Christ was designed for man and not for the Apostate Angels Heb. 2.17 2. It might be in opposition to the Jewes For a long time the means of salvation were onely amongst them as John 4.22 therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane Acts 10.15 Seeing therefore that formerly to the Jewes only were committed the Oracles of God now that by Christs coming the partition wall was broken down and the means of salvation is not inclosed in one Country more then in another it may very well be called the whole world that Christ died for for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile Hence is that precept Mark 16.15 Preach the Gospel to every creature So Rom. 11.15 The casting away of the Jews is the reconciling of the world where the world is opposed to the Nation of the Jews 3. It was to abate and confound the pride of the Jews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy and murmur that the Gentiles should be made partakers of this grace which Christ represents under the elder brothers murmuring at the entertainment of the younger Luk. 15.30 4. It might be because when Christ came into the world few of the Jews were converted in comparison of the Gentiles Rom. 11.8 c. and those branches were broken off that new ones might be grassed in therefore it may weâ—l be said that Christ died for all and that he was a propitiation for the sinnes of the whole world because that all Nations did now come in and worship Christ whereas few of the Jews received him 5. It was because now no Nations or particular persons were excluded For though there be an election of some only and Christ in his death had a special love to those only whom the Father had given him yet because who these individual persons are is not manifested by God therefore the outward propounding of it is universal not excluding any Thus all the invitations and commands are universal as Mat. 11.28 6. It may be because though the greater part of the world perisheth and many are called but few chosen Matth. 22.14 Yet if we judge of those for whom Christ died absolutely in themselves they are a great number So that as there is a world of those that perish so there is a world of those that shall be saved 7. It doth use such expressions as in this so in other things also when yet all acknowledge that there is a necessity of restraining it as speaking of Christ it s said All flâ—sh shall see the salvation of God Luke 3.6 and Act. 2.17 I will poure out my Spirit upon all flesh c. whereas some onely had those extraordinary gifts So that famous promise that all Nations of the earth should be blest in Abraham whereas Gal. 3.9 it 's restrained to the spiritual seed of Abraham Quest. Do reprobates receive any benefit by Christs death Answ. In some respects it had been better for them if there had not been a Christ because when they wilfully refuse him it aggravates their sin and condemnation John 3.19 and 15.22 yet several mercies do redound even to reprobates by Christs death As 1. There is no man that lives under the means of grace but he may hereby be encouraged to repent and to believe for his salvation whereas the Apostate Angels are left without hope 2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all as within the spheare of Christs death So the Apostle writing to Churches wherein many were corrupt both for doctrine and manners yet calls them a Church Saints Beleevers not excluding any from the benefit of Christ So therefore may Ministers do in their preaching yet they must
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
he did whilst here yet say they its more then a meere presenting of himself or his will that the Father fulfill what he hath purchased It s a true and formal praying neither say they is this any more indecent or unbeseeming Christ as man in Heaven then praising of God which yet as man he doth Quest. How doth he exercise the Kingly part of his Office Answ. By applying unto his Elect by his Spirit what he revealeth as a Prophet and purchased as a Priest by ruling in his Elect by his Word and Spirit together with defending them from his and their enemies Mr. Nortons Orthodox Evangelist Quest. How was Christ revealed under the Old Testament Answ. The first prophesie of Christ was by God himself given to Adam Gen. 3.15 the seed of the woman shall break the Serpents head and Christ was that seed of the woman being born of a woman only a Virgin that had not known a man and therefore at the very time when he fulfilled this promise upon the Cross he said to his Mother woman behold thy Son woman not Mother to intimate that he was the seed of the woman long before spoken of Abraham also expected this promised seed Joh. 8.56 he saw my day and rejoyced this was the soul of the Covenant of God made with him the seale whereof was circumcision an image of his blood-shed Isaac was a Type of his seed in many respects 1. Isaac was born of Sarah a barren woman and past child-bearing Jesus was born of Mary a Virgin springing like a branch out of a dry stock like a stone hewen out of a Rock without hands Dan. 2.45 2. Isaac bare the wood that should have consumed him Christ bare the Cross on which he was crucified 3. Isaac was bound Jesus was bound 4. Isaac should have been offered for a Sacrifice Jesus was offered a Sacrifice for the sins of the world 5. Isaac on mount Moriah Jesus on mount Moriah as some think 6. From Isaac arose that proverb in the mount will the Lord be seen In Jesus its much more true For no man hath seen the Father at any time but the Son and he to whom the Son hath revealed him in him we see all the love of God For behold what love the Father hath given us in that he hath sent his only begotten Sonne into the world that whosoever believeth in him might not perish c. Many such Types had those times like Prospective Glasses to convey their glimmering sight to the only object of happinesse Christ Jesus as Jacob who got the blessing in his eldest brothers garment Joseph who was stripped of his cote sold by Judahs motion stood before Pharaoh at thirty years old whose core dipped in blood turned the wrath of his Father from his brethren even as Christ was stripped by the Souldiers sold by Judas treason stood before God in his Office about thirty years old and in whose blood we being dipped are delivered from the wrath of God the Father Thus before the Law under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day and of fire by night their day was something overcast by a cloud and yet their darknesse was something overcome by a light Hence Peter compares the word of the Prophets to a light shining in a dark place 2 Pet. 1.19 Now all the light they had was borrowed from Christ as the Stars doe theirs from the Sun and all lead to Christ again as little Rivers to the Ocean See this 1. In their Sacraments their ordinary Sacraments were Circumcision and the Passeover which both had reference to the same inward grace For what ment the blood-shed in Circumcision and sprinkled on their door-poosts in the Passeover but the blood of Christ shed for the remission of â—ines and sprinkled on our hearts to cleanse us from sin Christ was the true Paschall Lamb in whom therefore the Law of it is fulfilled Not a bone of him shall be broken where John calls him the Lamb of God c. Joh. 1.29 Again the pillar of cloud and fire and the Red Sea in which they were Baptized as 1 Cor. 10.2 called in the Gospel the Baptism of water and fire signified the effusion of the blood of Christ and the infusion of his graces the merit of his passion and the efficacy of his Spirit in our hearts to make it ours by application The water that came out of the Rock being smitten with the Rod when the people were ready to perish signified the blood issuing out of Christs body in his bloody sweat when the wrath of God the Rod of God lay heavy upon him when the chastisement of our sins was upon him so that which streamed out of his side when pierced by the Souldier which was spilt for our sakes who otherwise had perished The Manna wherewith they were sustained in the Wildernesse was Christ that Bread of life that descended from Heaven Joh. 6.35 So 1 Cor. 10.3 4. The brasen Serpent figured Christ lift up upon the Cross and as that saved all that looked to it being stung with fiery Serpents So Christ saves us from the power of the old Serpent the Divel c. 2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ the blood of all their Sacrifices propitiatory and gratulatory of Bullocks Rams Goats Lambs c. were all but Types leading to Christ who was the true Sacrifice in which all others were sanctified and by which Gods justice is satisfied and they were so many in such variety to seale to them his alsufficiency So were all their curious Ablutions and costly Oblations of Rost Baked Sod Fried to teach our perfect washing by his blood and perfect nourishment by his body which suffered the heat of Gods wrath and so was dressed to our appetite and sauced with such diversity to take away our satiety The two Goats one offered as a sacrifice for the sins of the people the other having the sinnes of all the Congregation confessed over him was let go into the wildernesse both which expresse Christ in a double respect either because he was slaine that we might escape or because Christ was dead and is alive Rev. 2.8 he dying for our sinnes and rising again for our justification Rom. 4.25 So in the purgation of the Leper two birds were to be brought the one to be killed the other to be let flie being first dipt in the blood of the former as Christ died for us and we being dipt in his blood escape death eternall 3. All their holy persons represented to them their Messias their Priests especially the High Priest who sacrificed and blessed the people in his Name in whom all the Nations of the earth were to be blessed And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord So did Christ of
at night and after supper and in an upper room c. His being baptized in a River c. These we are not to imitate him in 7. His moral actions of piety and holinesse and these especially we are to imitate him in and to walk as he walked 1 Joh. 2.6 Quest. How is the whole work of our salvation carried on by Christ Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity As 1. He is the foundation of our election Eph. 1.4 2. The price of our redemption 1 Pet. 1.18 19. 3. The efficient cause of our regeneration Eph. 2.10 4. The author of our justification Jer. 33.16 5. The beginner and perfecter of our sanctification Heb. 12.2 Joh. 15.4 5. 6. The matter of our consolation both temporal and spiritual Joh. 16.33 Rom. 5.1 7. The sweetner and sanctifier of all our troubles Rom. 8.37 c. 8. The assurance and pledge of our resurrection 1 Cor. 15.20 1 Thes. 4.13 9. The procurer and producer of our glorification Joh. 17.22 Rev. 21.23 and therefore he may well be called our all in all Absumus a te Vivimus ex te Fidimus in te Tendimus ad te Non nisi per te Optime Christe CHAP. XXX Questions and Cases of Conscience about the Church Quest. WHat is meant by the word Church Answ. The Hebrew word Translated in the Psalms Congregation signifies to gather together or a company of people assembled together So Numb 20.10 The Greek signifies to call the compound to call out Thence the word translated a Church Act. 13.43 in general signifies an Assembly of people So Act. 19.32 41. Hence when Assemblies were dissolved every man is said to return to his own house 1 Kin. 12.24 Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the â—ospel Such Assemblies are our Churches both because they are called out of their houses to one Assembly as also by reason of their calling out of the world and out of their naturall condition Hence they are oft stiled The called as Rom. 1.7 1 Cor. 1.2 9. Matth. 9.13 In common use this word Church is Metonymically put for the place where such Assemblies meet So the word Synagogue which signifies the same with Church is put for an Assembly and so translated Jam. 2.2 and for a Congregation Act. 13.43 as also the place of the Assembly So Luke 7.5 Quest. In what sence is a Church taken in Scripture Answ. First For a company of men selected gathered and called out of the World by the Doctrine of the Gospel to know and worship the true God in Christ according to his Word 1 Cor. 1.2 Rev. 2.3 This is the visible Church which is not alwayes eminent and glorious to the eyes of the flesh as Papists avouch the Church being like the Moon subject to mutations Rev. 12.1 Secondly For the whole company of the Elect which in all ages and places have and doe or shall believe in Christ through the calling of God the Father by the operation of the holy Spirit This is the invisible Catholick Church So Col. 1.18 Thirdly For the faithful in some one Family so it is to be understood Cant. 4.12 Rev. 3.12 Heb. 11.10 Rev. 12.27 Cant. 5.2 and 6.8 2 Cor. 6.16 Matth. 7.25 and 16.18 1 Tim. 3.15 Rom. 1.7 1 Cor. 1.2 and 9.10 Fourthly For the lawful Governours of the Church to whom the Censures of the Church doe of right belong Matth. 18.17 This is the Church representative Fifthly For a Material Temple So 1 Cor 14.34 and 11.18 It s put also for all those that shall be saved Heâ— 12.23 the professors of Christ Act. 8.1 the faithful of some one Province 2 Thes. 1.1 Some notable Assembly of the faithful partaking together in the Word and Sacraments 1 Cor. 14.4 A multitude of any whether good or bad meeting together Act. 19.32 39. Quest. Who is the builder of the Church Answ Christ for the Church is made an house of God and the several members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ they which by nature are dead in sin are quickned and made lively stones by him they are quickned and gathered together and endued with all needful graces whereby they become an holy house and a fit Temple foâ— God to dwell in John 5.21 Ephes. 1.10 Joh. 1.16 Hence Ephes. 1.22 Quest. Why doth Christ build up his Church Answ. First Because the Members of the Church before they were Members were dead and scattered and destitute of all grace therefore there must be some to quicken gather and furnish them with grace Secondly Christ of all others is fittest to doe this He is the very wisdom and power of the Father By him all things were made and are preserved sustained and ordered therefore it s most meet that the Church should receive her spirituall being preservation and every good thing from and by Christ. Thirdly For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross therefore it s most meet that he should have the honour of building up his Church Thus he sees of the travel of his soul and is satisfied as Isa. 53.11 Phil. 2.8 9 10 11. Quest. Hath Christ a special propriâ—ty in his Church Answ. Yea and that for these reasons 1. Because he purchased it with his own blood Act. 20.28 2. He built it Hence 1 Pet. 2.4 5. Ephes. 2.22 3. God hath given the Church to his Son Psal. 2 8. Quest. How and why is Christ said to be the Lord of his Church Answ. First By Gods ordination Psal. 2.6 Ephes. 1.22 Secondly By the redemption which Christ hath made of his Church So Exo. 20.2 therefore these two Titles of Lord and Redeemer are oft joyned together Isa. 43.14 and 44.24 Thirdly By a mutual Covenant between Christ and his Church as of old between God and Israel God avoucheth Israel to be his peculiar people they avouch him to be their God Deut. 26.17 18. This was oft foretold by the Prophets Jer. 31.33 Hos. 2.23 Zach. 13.9 and is accomplished in the Christian Church Heb. 8.10 Christ in and by the Gospel and Sacraments offers himself to be our Lord and we take him so to be by our subjecting of our selves to his Ordinances Fourthly By the Laws and Ordinances which Christ hath given to his Church It s the part of a Lord to give Laws and he is their Lord in special to whom he gives Laws But Gods word wherein those Laws are contained is in special given to the Church Psal. 147.19 20. Hence the Church is stiled the Pillar and ground of truth 1 Tim. 3.15 Fifthly By a special care which he takes of his Church 1 Tim. 4.10 Dr. Gouge on Heb. Quest. Whether may our Parochial Assemblies in England be called Churches
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled
is begun confirmed and encreased by solitariness Eve was tempted when she was alone therefore such persons should converse with good company and exercise their mindes with reading Gods Word heavenly meditations singing of Psalms c. Fourthly Such must as heartily repent of these evill thoughts as of evill words and deeds For through mens carelesness over their thoughts it is that God suffers Satan to plague and torment them with such blasphemous thoughts and after repentance he must watch more narrowly over his ways especially over his heart which is the fountain of all Prov. 4.23 Quest. How may distresse of minde arising from our own sinnes be cured Answ. First That particular sin must be known which is the cause of this distress most are prone to dissemble herein pretending that it comes from some wicked thoughts or affections when as usuall it comes from some gross actual sin especially against the third sixth and seventh Commandments and the more secret such sins be the more horror of conscience they bring Secondly their Sin being known see what signs thou canst finde in them of true repentance for it otherwise they are not fit to receive comfort Thirdly If this be found then administer comfort yet mixed with some terrors of the Law that the comfort may appear to be the sweeter wherein observe these two rules 1. Inform the party that his sins are pardonable though in themselves great and hainous yet by the mercy of God in Christ they may be remitted and this he may be convinced of 1. Because Gods mercy is infinite and over all his works Psal. 145.9 Christs death is of an infinite value God delights in mercy Isa. 55.7 Psal. 103.7 as we see in Manasses Mary Magdalen Paul c. 2. Because men living in the Church and knowing the Doctrine of salvation shall not be condemned simply for their sins but for their impenitency therefore men should be grieved not so much for their committing of sin as for continuing therein without repentance 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience yet even these do not utterly take away grace but afterwards makes it shew it self and shine more For Rom. 5.20 where sin abounded grace abounds much more 4. The promises of God touching pardon of sin and life eternal in respect of believers are general and in regard of all and every man indefinite so that they exclude not any only they admit one exception of final impenitency 2. Shew him that his sins are pardoned if he be heartily grieved that by his sins he hath offended so loving and merciful a God And if he desire with all his heart to be reconciled to God in Christ and resolve against sin for the time to come Luke 15.11 c. Shew him these Texts Matth. 9.12 13. and 11.28 Luke 4.18 Quest. But what say you to the case of Recidivation if a man after repentance for sâ—me grievous sin fall into it again Answ. His case is dangerous as relapses into mortall diseases yet not altogether desperate For 1. We that have but a drop of mercy must forgive our brethren again and again much more will God who hath an Ocean of mercy Isa. 1.18 Apostates are called to repentance with promise of pardon Luke 15.20 the prodigal by whom is meant a childe of God who fell after repentance and obedience upon his purpose to return was pardoned So 2 Cor. 5.20 Paul prayes the lapsed Corinthians to be reconciled to God 2. Assure such that upon their repentance they shall be pardoned Quest. But I am troubled for want of grace in my heart and obedience in my life what must I doe Answ. This is common to all Gods Children more or less at one time or other So was Paul troubled Rom. 7.23 Now there are many grounds of comfort whereby the heart may be stayed in this sorrow that it be not immoderate which are First Remember that its Gods will that thy sanctification should be imperfect in this life This is manifest both by the word of God and daily experience and God will have it so 1. Because God gives grace according to the measure and manner of our receiving of it which in this life is imperfect Indeed remission of sins and justification by Christs obedience are ours by imputation and so are perfect but sanctification regeneration the love of God and man are put into us Yet before we have them we must receive them and the means whereby we receive them is faith which because it is weak and imperfect in this life therefore the gifts which we receive thereby are imperfect also 2. If any were absolutely perfect in this life then he should fulfill the Moral Law and so be a Saviour unto himself and by the tenor of the Law have life and so Christ should not be a Saviour properly but only as an instrument to dispose us to the keeping of the Law whereby we might save our selves But Christ is the only Allsufficient Saviour and the accomplishment of our salvation is from him alone 3. It s Gods will that his children should be brought to nothing in themselves that they might be all in all out of themselves in Christ But if our sanctification were perfect here we should rest contented in our own goodness that Paul might not do so he was buffeted 2 Cor. 12.7 Secondly Consider what makes thee accepted with God and how much thy self must do for this end which is 1. Thou must heartily bewail thy sins both of heart and life and if thou renewest thy sins thou must by renewing thy repentance recover thy former estate 2. In regard of thy former sins thou must rest on Gods mercy alone flying to the throne of grace to obtain pardon of them 3. Thou must endeavour for the future to perform obedience to God in all his commandments that thereby we may shew our gratitude to him for his mercy and profit in our obedience Object I endeavour to do these things But alas in sorrow for sin I am troubled with hardness of heart my faith is mixed with doubtings and my obedience with many slips and falls what shall I therefore doe Answ. Remember these rules 1. If thou hast a minde and purpose not to sin and a desire to please God and endeavourest to perform both God in mercy accepts this for obedience it self Accipit suum remittit tuum He accepts that which is his and forgives that which is thine His is the grace which puts us upon these desires and endeavours Ours are the wants and weakness in performance the first he accepts the latter he forgives Quest. But can God accept our works which are imperfect Answ. As our obedience is in truth so far its his work and therefore he accepts it as it s ours so he pardons it because we are in Christ. Secondly canst thou say with Paul Rom. 7.19 The good which I would doe I doe not and
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
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
the Devil when God left Satan to buffet and tempt the incestuous person he was almost swallowed up with too much grief Quest. What are the false wayes that a wounded conscience is prone to take Answ. First some when troubled for sin call it melancholly and pusillanimity and therefore they will go to their merry company they will drink it away rant it away or go to their merry pastimes As Herod sought to kill Jesus as soone as he was borne so these seek to stifle troubles of conscience in the first beginnings of them Secondly when this will not prevaile but that still they think they must go to hell for their sins they set themselves upon some superstitious austere ways as in Popery to go on Pilgrimage to enter into a Monastery c. thinking thereby to get peace of conscience but Luther found by experience the insufficiencie of all these courses Mr. Anthony Burges of Original sin Soli Deo Gloria A TABLE Of some of the principal things contained in this VOLUME A ABuse of lawful things how prevented Pag. 4. Adoption marks of it 11 134. Afflictions 350 351. Apparel how men sin in it 2. Assurance no Doctrine of liberty 129 B Backsliding whence it proceeds 100 Baptisme inward the Marks of it 15â— 9 Believers temporary 104 Blasphemy tentations to it 180 c. 354 Bodily deformities whether they may be hidden 114 254 Bodily health how preserved 189 C Callings how men sin in them 3. Charity the best 442 Charms sinful 146 Chastity how preserved 19 Christ when truly affected 25 Christ when he first lives in a Christians heart 276 Christ proved to be God 278 298 Christs actions which to be imitated 302 Christ to walk as he walked 365 Company how men sin about it 3 Conference amongst Christians 377 Confession of Christ. 364 Conflict when none in man 399 D Deadness in Christians 102 Death how to prepare for it 352 Desertion 331 333 Desires true and false 343 Diligence about assurance 131 Drinking see eating E Eating and drinking how men sinne in them 2 Election how known 134 F Faces may not be painted 114 Families how men sin in providing for them 3 Fashions strange sinful 112 Father whether any man may be called so 258 Flight in persecution 387 388 G God may be served upon hope of reward p. 29. and for fear of punishment 30 How a false instead of a true God is set up 149 151 Good works 427 Grace signes when we decay in it 105 H Hardness of heart how manifold 445 I Image worship 14 15 Infants and ideots what to be thought of them 410 Justification how evidenced 95 L Law our rule 89 Love to the godly 198 199 Gods Love how to know that it dwells in us 365 M Marriage how men sin about it 3 Melancholly the distempers of it 357 O Ornaments to be used with cautions 109 110 P Parents consent necessary in marriage of children p. 259.260 and in their contracts 264 Parents caution in naming their children 264 265 Prayer of Christ and ours differ 292 Praying for the Church 313. How to prevaile 314 Presumption how it differs from assurance 135 R Recidivation Cases about it 355 Recreations what should be used 190 191. How men sin in them 3 Redemption uniuersal disproved 279 282 284 346 Repentance diverts Gods anger 86 Reprobates what benefit they receive by Christ. 284 S Sin how it differs in the godly and wicked 172. How to resist it 420. None small 420 421 Sins of others whether to be rejoyced in 369 Sins of inferiors when charged on superiors 368 Sorrow godly 347 Spirit how we may know that we have it 363 Spirits testimony 122 c. 133 Sufferings 440 Sincerity signs of it 434 439 T Thoughts of distrust 152 Thoughts distinguished from Satans suggestions 181 Tongue to be watched 418 How we are guided into all Truth 403 U Usury whether lawful 194 W Watchfulness of Christians 324 326 c. Word of God carefully to be attended 221 FINIS Eccl. 12.12 B. Hâ—lls Epist. to his Cases of Conscience Act. 18.8 Summum apud Deum est nobilitas clâ—rum esse virtutibus Hierom. Psal. 48.11 Isa. 6.13 Col. 3.1 2. 3. Rule VII Rule X. Rule