VVord ib. But if we be converted why should we hear so oft p. 222. VVhether is not this calling the same with sanctification ib. VVhat is the nature of the call of God ib. VVherein doth the necessity of this call appear p. 223. How is it a ground of Faith ib. VVhat are the parts of inward calling ib. VVhat are the fruits of effectuall calling p. 224. VVhat are the marks of it ib. What are the signes of it ib. CHAP. XXV About cares of the World How manifold are the Cares of the world p. 225. How may we arm our selves against them p. 226. Object I should not take so much care were it not for my Children p. 228. Why should we not be carefull about worldly things ib. CHAP. XXVI About Charity Beneficence and mercy What is Charity p. 229. What is Beneficence ib. Are these duties required of all ib. VVho are the object of Beneficence ib. VVhat are the properties of it ib. How must we shew our chearfulness in giving p. 230. VVho should be the Object of it ib. From what causes should charity arise p. 231. How may we best perform works of charity ib. What are the right ends of charity p. 232. What must we give ib. How much should we give p. 233. VVhat rules must we observe therein ib. VVho may give and that lawfully ib. VVhether may the wife give without her husbands consent p. 234. c. Sundry Objections about it Answered ib. To whom are Alms to be given p. 236. VVhat order must we observe in giving ib. In what manner may we best give p. 237. Whether may we give at our doors ib. What may we think of them that give Alms at their death ib. How may the Alms of Christians be differenced from those of worldlings p. 239. How many waies must we express our Charity p. 240. VVhen must we forgive debts ib. How must we relieve by free lending ib. Are Alms-deeds Arbitrary or an act of righteousness ib. VVhat other Arguments may provoke us to Charity p. 241. Many Objections Answered p. 242 c. VVhat else may move us to Charity Objections Answered p. 244. Doth God take notice of our works of Charity p. 245. VVhat may move us to perseverance therein ib. What warrant had the widow of Sarepta to relieve the Prophet before her self and son p. 246. Is a man to prefer a godly stranger before his brother that is not so ib. Whether are we to relieve many strangers before one godly man in want ib. Why is giving to the poor a duty ib. What shall we be the better for our bounty ib. How may we be enabled to works of mercy p. 247. From what must we save that we may have to give p. 248. How much must we lay aside ib. Objections Answered ib. What may further move us to Charity p. 250. What are Spirituall Alms ib. What is Christ meaning when he saith Lend looking for nothing again p. 251. Why must we so lend ib. Why is it blesseder to give then to receive p. 252. What is it to be a giver what to be a receiver ib. CHAP. XXVII About Chastity Who may be said to be Chast p. 253. VVhat hurts Chastity ib. VVhen are inward lusts most vile ib. VVhat are the inward and outward things that hurt it ib. VVhat are the remote provocations to it ib. What are the nearer provocations to it p. 254. May we labour to cover deformities in our bodies ib. How may we preserve our Chastity ib. VVhat is Chastity p. 255. CHAP. XXVIII About Children What is the best course to have comfort in our Children p. 257. VVhat may move Parents to labour after it ib. Wherein especially doth their duty consist that they may finde this comfort ib. Whether children should be taught the Scriptures p. 258. How must children manifest their reverence to their Parents ib. Whether we may call any upon Earth Father ib. VVhat if children be more wealthy and honorable then their Parents ib. Whether children should ask their Parents blessing ib. Objections against it Answered p. 259. VVhat other duties doe children owe to their Parents ib. VVherein consists their obedience ib. Wherein their Parents consent is necessary ib. Why must Parents consent be had in their marriages p. 260. What if they urge them to marry such as they cannot love ib. VVhat if they neglect to provide them matches in due time ib. Other cases about their marriage Answered ib. Wherein consists Childrens active obedience to their Parents p. 261. What if Parents mistake in matters reproved may not a childe make answer ib. What is the extent of childrens obedience to Parents ib. If children yield better reason may they not refuse to obey ib. What is further required of children to their Parents and what rules therein p. 262. What duties doe children owe to their Parents after death ib. How must children perform all duties to their Parents p. 263. Must equall respect be shewed to both Parents ib. Whether the Father must be preferred before the Mother ib. What if one commands what the other forbids ib. Whether Stepfathers in Law must be obeyed ib. Objections Answered ib. Must children be subject to Guardians and Tutors p. 264. VVhat arguments may move children to be subject to their Parents ib. What if children be grown in years and not under their Parents Government ib. Whether are many children a blessing ib. May Parents make void a Contract made by their children without or against their consent ib. Whether is marriage made without Parents consent valid ib. What Rules must Parents observe in giving names to their children ib. Who are too curious herein ib. Who are too careless p. 265. Why must there be such care had in naming them ib. When is it fittest to give names to our children ib. How far are children that are married or called to publick Offices bound to obey their Parents ib. What generall Rules are there to observe in obeying their Parents ib. CHAP. XXIX About Christ. What are we to conceive of the Incarnation of Christ p. 267. How may this knot be untied ib. How may we understand it ib. What is further to be considered about it p. 268. What is the nature that is assumed by the Son of God ib. What is further considerable about Christ ib. What else p. 269. What are the parts of Christs Priestly Office ib. Why must Christ be a propitiation for our sins ib. What satisfaction did Christ as our surety bind himself to perform p. 270. What was the principall debt ib. Why must he be man ib. Why must he be God ib. How may that appear ib. What other debt were we liable to which we must discharge p. 271. Why must Christ be more then man p. 272. How is the Redemption purchased by Christ conveyed to us ib. What else is required p. 273. How may this Mystery be further opened ib. What is further to be considered herein p. 274. What are the bonds of this Mysticall
pronounced and an assurance thereof to their children and that by faith and prayer Secondly though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing yet the faithful prayer of parents is a special and ordinary means to obtain the blessing on their children Gods promise extending to the faithful and their seed Gen. 17.7 Acts 2.39 Prov. 15.8 Object If parents be wicked their prayers are an abomination what blessing then can children look for from wicked parents Answ. Though God hear not wicked parents in love and goodnesse to themselves yet for the good of their children he doth and will hear them and that the rather to maintain a reverend respect of parents in the hearts of their children For asking a blessing is an acknowledgement of superiority and authority according to that of the Apostle Heb. 7.7 the lesse is blessed of the greater And as for the gesture of kneeling its answerable to the gesture used by Josâ—ph Gen. 48.12 who bowed himself with his face to the earth Object But kneeling is a gesture proper to Gods worship Answ. It is not so proper but it may be used in civil cases else Christ would have reproved the young man for kneeling before him as well as for calling him Good for he conceived Christ to be but a meer man and the worship he did was but civil It s not simply the gesture but the occasion of it the minde of him that performs it and the ends which he performs it for that makes it either Divine or Civil Cornelius fell down before Peter and was blamed because his manner of worshipping was Divine the Jaylor fell down before Paul and Silas and was not blamed because his manner of worshipping was meerly civil Some disallow not childrens asking their parents blessing but think it meet only for children whilst young not considering of what years and state Joseph was when he performed it Others think it not unlawful but carelesly neglect it little considering the benefit of a parents blessing Esau shall rise up in judgement against them Gen. 27.34 Heb. 12.17 Quest. What is another duty of children to their parents Answ. Obedience which is the surest note of the honour a child gives to his parent Hence Eph. 6.1 Col. 3.20 without which external reverence is a meer mockage as Mat. 11.21 Obedience is a duty so proper that the Apostle applies it to Christ as a proper attribut 1 Pet. 1.14 As obedient children c. See Christs example Luk. 2.51 Solomon calls the neglect of it a despising of a parent Prov. 23.22 Quest. Wherein consists this obedience Answ. First in forbearing to do things without their parents consent which is a duty they are most bound to whilst they are under their parents government during which time parents consent is not only meet but necessary Numb 30.17 and that for these reasons 1. Children are as the goods of their parents wholly in their power to be ordered and disposed by them Hence Satan having all that Job had put into his hands took liberty over his children as well as his goods and cattel Job 1.12 19. 2. Children whilest under their government even the eldest that are heires differ nothing from servants Gal. 4.1 3. By Gods Law parents had power to sell their children Exod. 21.7 4. Parents had power to disannul such things as children had done Num. 30.4 Now this subjection of theirs consisteth principally in five things Quest. What is the first Answ. First they must have their parents consent in making choise of their calling Jacob was sent by his parents to Laban Gen. 28.2 David was appointed by his father to keep sheep 1 Sam. 16.11 19. when Saul would have David to wait on him he sent to Jâ—sse 1 Sam. 17.17 so Jerem. 35.7 Jonadabs sons were rewarded foâ— their obedience in this kind Secondly In their marriages For 1. God himself hath given us a pattern by bringing the woman to the man Gen. 22.2 shewing that he who gave a being to the woman had a right to dispose of her in marriage which right now parents have in Gods room 2. We have Gods expresse rule for it Deut. 7.3 1 Cor. 7.36 37. The parent had also power in giving or not giving her that was defloured Exod. 22.17 2. We have the examples of Gods Saints for it as of Isaac Gen. 24.67 Jacob Gen. 28.2 He also asked his daughter of Laban Gen. 29.18 c. Sampson Judges 14.2 4. We have the judgement of the ancient fathers who constantly taught this Doctrine 5. The very heathen acknowledged the equity hereof Gen. 34.3 c. and 21.21 Yea and all Laws confirm it Quest. Why must parents consent be had in marrying their children Answ. First because by marriage they are put from their parents Gâ—n 2.24 therefore it s but equal that it should be with their consent Secondly the parents power by marrying the childe is put over to the husband or wife and shall this power be taken away without their consent Thirdly children for the most part are rash and heady and would undo themselves whereas parents love their children and have more experience and discretion in choosing for them Q. But what if their parents urge their children to marry such as they cannot love Answ. If they have no just exceptions against the party they must labour to the uttermost to bring their affections to the bent of their parents will but if notwithstanding all the means they can use they cannot get affections they may in a reverend manner intreat their parents not to presse them to it Quest. VVhat if parents be negligent in due time to provide their children fit matches may not they provide for themselves Answ. In such a case a childe knowing where a fit match may be had may make it known to his parents as Sampson did Judg. 14.2 craving his consent and help therein and if his parent will not hear he may use the meditation of friends and if the parent be still wilful he may have recourse to the Magistrate who is in Gods stead and the father of his countrey and what the Magistrate doth it s as good a warrant as if the parent did it The like may be done if the Parent be an Idolater Atheist or Heretick and will not yeeld that his childe shall marry to any but such as are of his own profession or disposition Object Though Jacob married one wife by his parents consent yet not the other Answ. Jacob had a general consent from his parents to take a wife of the daughters of Laban therefore if it had been lawful for him to have two wives he had not done it without their consent Object Servants may marry without their Masters consent why not children without their parents A. 1. It s not lawful for servants so to do while the date of their covenant lasteth Secondly Parents have greater power over their children then Masters over their servants the latter being
only by mutual covenant and the servants voluntary subjection but the former is by the bond of nature Object Children marry for themselves not for their parents why then should their consent be so stood on Ans. First though they marry not for their parents yet from their parents being by marriage freed from their power Secondly children are not their own but are the inheritance of the Lord Psal. 127.3 and God hath given them to their parents as an inheritance therefore a child may no more alienate himself from his parents then other of his goods Thirdly children may not alienate any of their Parents goods without their consent Gen. 31.36 Gal. 4.1 and that 1. Because parents may hereby know what they have and what they have not and accoâ—dingly order their expences which they could not do if children might purloin and take of their goods at their pleasure 2. It s a means to restrain the lavish humour of children that so their parents may be the better enabled to lay up for them 2 Cor. 12.14 Fourthly Children must be ordered by their parents for their apparel Israel made Joseph a coat Gen. 37.3 Fifthly children must forbear to binde themselves to do any thing against their parents consent they may not make a vow without their consent Numb 30.4 Quest. Wherein consists the active obedience of children to their parents Answ. In yeelding themselves pliable to their parents will and that especially in four things First In being ready to their uttermost ability to perform all their lawful commands Eph. 6.1 as for example 1. They must come at their call Gen. 49.1 1 Sam 3.5 c. and 16.12 2. They must go on their errands though farre and troublesom Gen. 28.5 and 37.14 and 42.2 3. 1 Sam. 17.17 20. 3. They must attend upon their parents when commanded Gen 22.6 4. They must faithfully perform what businesse is injoyned them Gen. 50.5 Jer. 35.8 1 Sam. 17.20 34. Secondly in obeying the wholsom instructions which their parents give them Prov. 1.8 9. and 4.1 3. Exod. 18.24 For 1. Parents are commanded to instruct them 2. Great wisdom may be attained hereby Prov. 13.1 and 1.9 and 4.9 3. Much joy is brought to parents by it Prov. 10.1 and 27.11 contrary Gen. 26.35 1 Sam. 2.25 Gen. 19.14 Thirdly in submitting to their parents reproofs and amending what is justly reproved Gen. 37.10 1 Sam. 20.30 c. Quest. What if the parent mistake in the matter reproved may not the child make answer Answ. Yea but he must do it mildly reverently and seasonably Object Christ took up his mother roundly for reproving him unjustly Luke 2.49 Answ. Christ as God-man was greater then his mother and so with authority blamed her for her unjust reproof This she knew and therefore was silent Fourthly in submitting to their Parents correction and amending what they ate justly corrected for Heb. 12.9 Prov. 29.17 Quest. What is the extent of childrens obedience to their Parents Answ. In all things Col. 3.20 to wit in the Lord Eph. 6.1 For which end 1. They must labour to bring their judgement and will to the bent of their parents to think that meet for them to do which their parents would have them do Gen. 22.6 7. 2. Though in their judgments they cannot think it fittest yet if pressed to it they must submit Gen. 276. c. Quest. May not a child yeelding better reason then his parent refuse to do what be judges unmeet at lâ—st till he be better informed Answ. He may render his reason with reverence and humility and desire his parents not to urge it upon him Gen. 43.3 11. yet in indifferent things if parents will not be satisfied but will be obeyed children must yeeld For 1. In such things the command of a Parent is a warrant for the child so that a parent may sin in commanding that wherein a child may obey without sin 2. Children hereby manifest their high esteeme of their parents how willing they are to please them 3. It s a great means to preserve peace and love betwixt parents and children Quest. What is further required from children to their parents Answ. To repay and recompence what they can their parents care cost and kindnesse towaâ—ds them and that in the way of thankfulnesse 1 Tim. 5.4 Quest. What rule is to be observed herein Answ. Children must relieve their parents according to their necessitie which may be through 1. Natural infirmities Or 2. Casual extremities Concerning the first the rule is 1. Children must bear with their parents infirmities not the lesse reverendly esteeming their place or person nor performing the lesse duty to them by reason of the same remembring that themselves in their younger and weaker years were subject to many infirmities as Gen. 27 12. It was a great infirmity in Isaâ—c to prefer profane Esau before godly Jacob especially against an expresse Word of God yet Jacob reverenced him not the lesse Gen. 28.5 So Gen. 37.10 1 Sam. 31.2 Luke 2.51 contrary Prov. 30.17 2. Children must cover their parents infirmities both by passing them by and concealing them from others as much as they can For 1 Pet. 4.8 Love covers a multitude of sins So Gen. 9.23 Contrary Gen. 9.22 2 Sam. 15.3 Concerning the second the rules are 1. Children must bear with their parents and not the lesse reverently esteem them nor perform the lesse duty because of them being crosses which by Gods providence are laid upon man whether upon his body as blindnesse lamenesse sicknesse c. or on his person as captivity banishment imprisonment c. or on his estate as poverty want c. So Gen. 27.1 Ruth 1.26 21. Hence Lev. 19.14 2. Children must afford relief and succour to their parents as they need the same So Gen. 48.1 and 37.35 and 42.8 and 47.12 Ruth 2.18 1 Sam. 22.3 4. John 19.27 1 Tim. 5.4 Contrary Mark 7.11 13. whereunto are such as first deny relief to their parents 1 John 3.12 Secondly that bring their parents into extremity by their lavish spending or drawing them to be their Sureties or bringing them into danger by their mischievous practises Gen. 37.34 Thirdly that strike their parents Exod. 21.15 Fourthly that murder them 1 Tim. 1.9 3. Children must bear with the inward infirmities of their parents as weaknesse of judgement slipperinesse of memory violence of passion c. 4. With their outward infirmities which arise from instant tentation Such were those Gen. 9.21 and 19.33 2 Sam. 11.4 and 18.33 Gen. 12.13 and 26.7 and 37.34 35. Quest. What duties do children owe to their parents after death Answ. First to inter their bodies with such decency and honour as may be answerable to the place and reputation wherein they lived Gen. 25.9 and 35.29 and 50.7 For 1. It s a testimony of their great love and respect to them 2. It s a blessing promised by God to his Saints 1 Kings 14.13 2 Kings 22.20 the contrary is threatned as a curse Jer. 22.19
1 Kings 21.23 24. Psalme 79.3 3. It s a great deformity for a corps to lie above ground therefore children who are most bound to cover their parents deformity are in this respect bound to bury them Secondly children must have respect to the credit of their deceased parents and that especially in three things 1. In paying their just debts so far as they can when their goods or lands come to their hands Psal. 37.21 2. In suppressing evil reports of their parents as much as they can For Matth. 7.2 3. In imitating their parents good example So 1 Kings 3.3 2 King 22.2 1 Kings 15.11 Quest. After what manner must children perform all these duties to their Parents Answ. First for conscience-sake Rom. 13.5 〈◊〉 3.20 1 Pet. 2.13 Secondly in sincerity Col. 3.23 Thirdly cheerfully and with a ready mind 2 Cor. 9.7 Fourthly Reverendly as to them that bear the image of God Fifthly so as yet not to sin against God It must be in the fear of God Sixthly Constantly or else they loose their reward Quest. Must equal respect be shewed to both parents Answ. Yea the Law mentions both father and mother So Gen. 28.7 and Solomon 1. Because both parents under God are alike means of their childrens being 2. The care and pains of both is very great Object The wife is subject to the husband therefore ought a child to prefer his father before his mother Answ. Though there be a difference betwixt them in relation of one to another yet in relation to their children they are both as one and have alike authority over them Quest. What if one commands what the other forbids Answ. The thing commanded or forbidden must be observed If it be about a thing simply good or evil then the parent that would have what is good to be done and what is evil to be forborn must be obeyed though it be the mother but if it be a thing indifferent then the father is to be obeyed yet no contempt must be shewd to the mother therein Quest. Whether do children owe subjection to step-fathers and mothers and to fathers and mothers in Law Answ. Yea as to those that are in the place of natural parents So did Moses Exod. 18.7 and Ruth chap. 1.16 17. and 2.22 and Christ Luke 2.51 and that 1. Because the marriage bond makes them one flesh with our natural parents 2. The Law makes it incest for a man to lie with his stepmother Lev. 18.8 17. therefore they are in the roome of natural parents and so to be honoured 3. It s a great honour which a child doth to his natural father or mother to respect such as they have made one flesh with themselves Object Nature cannot so well brook a step-parent as a natural parent Answ. First if not so well yet we must not depise them Secondly conscience and religion should alter corrupt nature Object Step-parents seldome care for their husbands or wives former children Answ. First God teaches not only to be subject to the good and gentle but also to the froward 1 Pet. 2.18 and not to be overcome of evil but to overcome evil with good Rom. 12.21 Secondly the Scriptures reckons such as rise up against their parents in Law amongst such as rise up against their natural parents Mic. 7.6 Quest. Must children be subject to Guardians and Tutors Answ. Yea for the Apostle faith that they are under them Gal. â—4 2 So Esther ch 2.20 and Elisha 2 King 2.15 c. and 6.1 Quest. What arguments may move Children to obey their parents Answ. First they are commanded to obey them in the Lord i. e. because parents are to the children in the Lords stead Liberis suis pater est vice Dei Greg. Nazian they bear Gods image and children in obeying them obey God Secondly it is right Col. 6.1 which implies three things 1. It s agreeable to all Laws of God Nature Nations 2. The place of parents requires so much For right requires that every one should have his due 3. Parents deserve so much so that its done by way of recompence Thirdly it s well pleasing to the Lord Col. 3.20 and he will reward it Gen. 31.7 c. 42. contrary 1 Sam. 2.34 2 Sam. 18.9 1 King 2.25 Fourthly its Gods charge to them Honour thy father and thy mother It s a perpetual and general Law Quest. What if children be grown to years and not under their parents government Answ. This may cause some difference yet so long as a child hath a parent he owes honour to him as we see in Joseph though married and a great man Gen. 47.12 and 48.12 and 50.5 and in Solomon 1 King 2.19 Fifthly because of Gods promise made to such obedient children that thy days may be long in the land c. Dr. Gouge Household duties Quest. Whether are many children a blessing Answ. Yea so saith David Psal. 127.5 and 128.3 6. Hence Ruth 4.11 Quest. Whether may parents make void a contract secretly made by their children without or against their consent Answ. The Scriptures gives them authority either to ratifie such contracts or to make them void Numb 30.6 the father may make void a vow of his child in matters pertaining to Gods worship much more a matrimonial promise If a young man defloure a maid in equity he is to be compelled to marry her Deut. 22.28 yet by Gods Law it may not be without the fathers consent Exod. 22.17 Quest. Whether is a marriage made without or against the parents consent valid or no Answ. It may be valid in the courts of men according to humane lawes and therefore the issue of such is free from bastardy yet it s not a divine or spiritual conjunction or marriage being flatly against Gods precept Deut. 7.3 Exod. 34.16 1 Cor. 7.38 Mr. Perk. upon Gal. Quest. What rules are parents to observe in giving names to their children Answ. First they should give them such names as may put them in minde of some good duty Paul could never hear or remember his new name but he was thereby put in mind of his new office and duty which he was to perform amongst the Gentiles Secondly as much as may be these names must be given in the natural language Thus the Hebrews gave fit names in Hebrew The Greeks in Greek as Timothy c. Act. 26.1 the Latines in Latine as Tertius Quartus Rom. 16.22 23. Thirdly we must neither be too curious nor too carelesse in giving names to our children Quest. Who are too curious Answ. Such as give them names above the nature of men Some drawing too neer the Deity it self as Emanuel and the Jesuites Some of Angels as Gabriel Michael c. Some of vertues as Grace Faith Mercy Patience c. Quest. Who are too carelesse Answ. Such as name their children with Heathenish names as Hector Achilles Hanibal Julius Caesar c. as if they would have them prove like them Sometimes they give them names of things
Whether the children of profest Papists may be baptized Or of profane Christians p. 175 How oft and in what place baptism is to be administred ib. What use are we to make of our baptisme ib. CHAP. XVIII About Blasphemy What is Blasphemy p. 177 What is blasphemy against the holy Ghost ib. How many waies doth blasphemy break out p. 178 How may we prevent or cure tentations to blasphemy ib. How doth the hainousnesse of the sin of blasphemy appear p. 179 How comes Satan to tempt Gods children to blasphemy p. 180 How many sorts are there of such Hellish suggestions ib. How are we to resist those blasphemous suggestions ib. What is another kinde of blasphemous tentations p. 181 What is Satans chiefest scope in these tentations ib. How may we comfort our hearts against these blasphemies ib. How may we know that they are from Satan and not our own thoughts ib. How may we be freed from these Blasphemous thoughts p. 182 Objections answered p. 183 CHAP. XIX About our Bodies What is the state of our bodies in this life p. 185 How doth it appear that our bodies are vile ib. Is there no glory belonging to our bodies ib. How can our bodies be base for which Christ died ib. Shall these vile bodies be raised up at the last p. 186 Who shall raise them up ib. What lessons may this teach us p. 187 When shall this blessed change be ib. How shall our bodies be fashioned to Christs glorious body ib. What lessons may this teach us p. 188 How may our bodies be made serviceable to our minds and instruments of Gods glory ib. Why should we be careful of the health of our bodies p. 189 How may our bodily health be preserved ib. How doth serenity of minde preserve our bodily health ib. How is a sober diet a means to preserve it ib. What should such do as use a spare Diet ib. How doth exercise conduce to bodily health ib. How may bodily health be repaired when it s decaied p. 190 What just honour is is due to our bodies p. 191 How manifold is the care of our bodies ib. CHAP. XX. About Borrowing and Lending What rule must the borrower observe towards the lender p. 193 How may the borrower hurt the lender in his outward estate ib. Why must the borrower restore the thing lent as good as it was or make it good ib. What must he do when he is disenabled by Gods hand to do it p. 194 What if the Lender be dead and none left to require it ib. How else may the borrower sin in borrowing ib. How may the lender sin in lending ib. What if the borrower dissembled pretending that he was able to repay when he was not or being able refuses â—o pay what he borrowed ib. Whether is it lawful to lend upon Usury ib. VVhether may money meerly considered as the price of all other commodities be let out for profit p. 195. CHAP. XXI About Brethren and Brotherly Love Are all Gods Children Brethren and why so p. 197. VVhat comfort may the consideration hereof afford and what duties may it teach ib. VVhat evills must they avoid upon this consideration ib. How shall we know who are Gods Children and so our Brethren p. 198 VVhat good shall we get by them ib. Why should we love them ib. How shall we know that we love them unfeignedly ib. VVhat are the impediments of Brotherly love ib. How may the ferventness of our love be known ib. VVhat may nourish love amongst godly brethren p. 199. VVith what kind of love must we love them ib. VVhat must we doe that brotherly love may continue ib. CHAP. XXII About Buying and Selling. What Rule must the Buyer observe p. 201. How may he sin in Buying ib. What is to be thought of Jacobs Buying the birth-right ib. What rule must the Seller obserue and how so to doe as not to sin ib. How the Seller may sin by hurting his neighbour p. 202. VVhether every man may make the best of his own ib. How are we to prise commodities that we are to sell ib. VVhether may we sell as dear as we can ib. VVhether must the seller make known the faults of what he sells to the Buyer p. 203. VVhat generall rules are we to observe in Buying and Selling p. 204. VVhether may we raise the price for giving dayes of payment ib. VVhat must the Seller do if he be caused to call for the money before those dayes ib. How farre doth a fraudulent bargain binde in point of Conscience p. 205. Whether may we buy stollen goods ib. What must we observe in generall in our dealings with others p. 206. VVhat Rules in particular are we to observe ib. VVhat evills are to be avoided in our dealings with others ib. What duties are required in buying and selling ib. How to avoid sin in buying and selling p. 208. CHAP. XXIII About our Callings and Vocations Ought every one to have a Calling p. 209. Is it a sufficient calling to be a Servingman ib. How must we behave ourselves in our callings ib. Must rich men that need not have a calling ib. How else may it be proved that all must have callings ib. Why must we use faithfulness and diligence in our callings ib. Why is diligence in a calling so acceptable to God p. 210. Doe all that are diligent please God ib. How is Consciencious walking in a calling a furtherance to a godly life ib. What else may move us to diligence in our callings p. 211. Whether may a man change his particular calling ib. How may we live by Faith in our callings p. 212. Why is it necessary to live by faith in them ib. What are the acts of Faith herein ib. How may we live by Faith for successe in our labours which are above our strength or means p. 213. How many sorts sin about their callings ib. What must we propose to our selves in following the duties of our callings p. 214. What other Rules are to be observed in our particular callings ib. CHAP. XXIV About our holy Calling or Vocation Of how many sorts is the Calling of God p. 217. Of how many sorts is the generall calling ib. What is the externall calling what the internall ib. VVhy is Conversion termed our calling ib. What are the effects of it p. 218. Wherein appears Gods great mercy in our calling ib. How may we walk worthy of our calling ib. Why should we be carefull to know our calling ib. Doth a Christian always know that he is called p. 219. How may it be proved that we may certainly know it ib. By what signs may it be known ib. How may we be made partakers of it ib. VVhat may move us to embrace Gods call p. 220. How may it be described ib. How manifold is it ib. What are the parts of effctuall calling p. 221. VVhat is the means of it ib. VVhat necessity is there of it ib. VVhy should we carefully attend upon the
imitate the Angels Answ. First rejoyce at the Conversion of sinners as they do Luke 15. Secondly Reverence the Majesty of God as they do by covering their faces Isa. 6.2 25. Thirdly Stand ready prest to execute the Will of the Lord as they do Psal. 103.20 21. Fourthly execute it for manner as they do viz. with chearfulnesse sincerity and without wearisomness Quest. What further comfort may the Nature and Offices of the Angels afford us Ans. First In regard of their readinesse they stand before the face of God ready to take a Commission from him to execute vengeance on the enemies of the Church or to do service for the heires of grace Secondly here is comfort when we are solitary when Jacob was alone the blessed Angels were with him Thirdly in respect of our weaknesse the Angels are Nurses to uphold and keep us from dangers Fourthly in respect of contempt If the world contemn us yet God honours us in giving us such servants Fifthly in respect of evil spirits though they maligne us yet the good Angels love us and are for us Quest. How are the Angels imployed Answ. First in respect of God they stand before him to execute his Will Psal. 103.20 21 and to praise him Isa. 6.3 Secondly In respect of man they are employed 1. By way of punishment and that 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot go Num. 22.26 3. To slay them that they cannot live 2 King 19.15 Acts 12.23 2. In mercy to the godlie and that 1. To defend them from dangers Ps. 34.8 2. To comfort them in troubles Luke 22.23 3. To encourage them in duties 2 King 1.15 4. To reveal to them hidden mysteries Dan. 9.22 23 24. 5. To carry their soules to heaven Luke 16.22 Quest. How else doth God use the Ministery of Angels Answ. First in the swaying of the Kingdomes of the world and wherein we live For Eph. 3.10 they are called Principalities and Powers because God gives them a preheminence under him and a power of ordering thâ—se inferiour things As the devils are called Powers of darknesse Eph. 6.12 because the wickednesse of the world doth set them up as Kings and Princes So Dan. 10.13 the Angels are called Great Princes They are made to he above Kings and earthly Powers as God is above them Eccl. 5.8 Marvel not at the oppression in a Province for there is an high one above the High on earth and there is the Father Son and Spirit higher then both A created Angel led the Israelites into Canaan as may be gathered by comparing the 20. and 31. Chapters of Exodus together Secondly they are Gods Warriours and Ministers of his manifold decrees Hence they are often called Chariots 2 Kings 2.11 and 6.17 Hab. 3.8 Ps. 68.17 Thirdly they are Spirits of Heaven Mat. 24.36 Gal. 1.8 resembling their Creator as children do their father Hence they are called Sons of God Job 1.6 and 38.7 both in regard of their substance which is incorporeal and in regard of their excellent properties life and immottality blessednesse and glory a part whereof is their just Lordship and Command over the inferiour Creatures For as they stand before the Lord who sends them out at his pleasure to serve his Providence so they have no small stroak in ordering and managing natural and civil affaires Hence Ezek. 1.6 7. they have faces to look every way when as Gods Watchmen they stand Sentinel in Heavens Turret their feet are like Calves feet round and ready to go either forward or backward with greatest facility For as they see every way so they are ready to go every way for dispensing Gods benefits or executing his chastisements on the Elect and his vengeance on reprobates Let us labour to obey God as the Angels do else we may be Angels for gifts and yet go to Hell Angels wait for Gods commands and are ready to run on his errand Mat. 18.10 Dan. 7.10 Jacob saw them at Bethel ascending to contemplate and praise God and to minister to him and descending to execute Gods Will upon men for mercy or judgement Quest. What other employment have they Answ. They are eye-witnesses of what is done in the Church of God 1 Cor. 11.10 The woman ought to have power on her head because of the Angels This was shadowed out in the old Church Exod. 36.8 the Curtaines were wrought with Cherubims to signifie that about us who are the true Tabernacle and Church of God there are troops of Angels Hence 1 Timothy 5.21 Quest. How manifold is the knowledge of the Angels Answ. It s fourfold 1. Natural whereby they know the Works of Creation and the invisible things of God in it all the truth in which they were created 2. Supernatural which is such a sight of God whereby they are confirmed in their estate for there was in them some further apprehension of God than in them that fell Now they could not have it unlesse they had received it Thirdly a knowledge of Revelation Dan. 7.16 c. Fourthly a knowledge that they get by observing things that come to passe both spiritual and natural For beholding the graces of the Spirit and working of them they gather an habitual knowledge whereby they can discern both the Worker of them and persons in whom they are wrought effectually So observing the course of things casual they can probably foretel things which in part are casual Now the knowledge which the Apostle speaks of that they have acquired Eph. 3.10 is this knowledge of experience beholding that which the Gospel wrought in the Church they did more fully see the work of Redemption For 1. They did see accomplished before their eyes things which they had known in some sort as we know things absent unaccomplished 2. They did thus grow to a more full and confirmed enlightening in the wise work of our Redemption 3. And which is the principal they did thus come to a more full knowledge and acknowledgment of the deep riches of the wisdome of God the fountain of the former For though the Angels had alwayes a blessed knowledge of God yet not a perfect either in regard of themselves seeing or of God seen they did not see him totaliter so as there was no further thing in him to be seen nor yet with such a sight in regard of themselves so perfect that no further light could be lent to it then it had Baines on the Eph. CHAP. IX Questions and Cases of Conscience about Anger Wrath Passion Malice Hatred and Revenge Quest. HOw many sorts of Anger be there Answ. Two 1. Good 2. Bad. Quest. What is good Anger Answ. It s a displeasure not against the person but against the sin of our neighbour or of our selves this anger being moderate and joyned with compassion is an holy anger Commanded Eph. 4.21 Commended 2 Cor. 7.11 Or It s a displeasure at that which stands in our way and hinders good Thus
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
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
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
them yoke-fellows so she must endeavour to perswade her husband to draw with her in all Christian duties for which end she must use toward him all duty respect reverence loving and sweet behaviour that she may move him to love all goodnesse at least for her sake she must also shew such care faithfulnesse and good huswifery that the heart of her husband may trust in her Prov. 31.11 Yet if after all this her husband be a Nabal that will neither be charitable himself nor consent that she shall be so she may do it her self only herein these cautions are to be observed 1. She must observe the former rules and give discreetly not exceeding her husbands ability the which if it be unknown to her she must give sparingly and things of smaller value For Prov. 31.12 She must do him good c. 2. She must perform this duty with all meekness and humility of spirit with all reverence and due respect to her husbands authority with acknowledgement of her subjection in all things lawful that she may win him by her Christian carriage 1 Pet. 3.1 3. In the manner she must so do it as not to give her husband any just cause of offence she must not usurp authority over him 1 Tim. 2.10 nor cause the word of God to be blasphemed Tit. 2.5 4. She must not disgrace her husband by publishing his faults reporting her own good deeds and her husbands backwardnesse but rather pray for his amendment Prov. 12.4 But for the further clearing of this point three things are to be considered 1. It s acknowledged that the husband hath authority over his wife to rule and govern her as her head 1 Corinth 11.3 8 9. 1 Tim. 2.14 Gen. 3.16 2. Yet the husbands government and wives subjection must be in the Lord Col. 3.18 Eph. 5.22 1 Cor. 11.7 He bears the image of God and she is to yeeld obedience to him as unto God in all honest lawful and indifferent things But if he command what is forbidden or forbid what is commanâ—ed she is not to obey him therein Now works of mercy are enjoyned and therefore he may not forbid them or if he do she may not obey 3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods For their persons they are no longer twaine but one flesh Hence they have not an absolute power to dispose of their own bodies but either over other 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute propâ—iety in either of them but it rests in them both So Gen. 31.16 All that God hath taken from our father is ours not that it was their dowry but through Gods blessing on their husbands labour it was theirs through the communion of marriage Hence at marriage the husband used to endow his wife with all his worldly goods Object But this communion of goods extends to her use onely For the propriety is in the husband and for the common use which the wife hath in her husbands goods it only extends to meat drink apparel and such necessaries for her maintenance Answ. A husband indeed may dispose of or alienate his estate without his wives consent except it be her joynture But this he must do for the good of his wife and family not for their hurt else he is a thief to her and them Again if the wife may dispose of her husbands goods for her bodily use may she not much more do it for the good of her soul and thereby lay up treasure in heaven Good works being enjoyned to the wife as well as to the husband 1 Tim. 2.10 and therefore it s better to obey God then man Act. 5.29 Object But under the Law if a wife made a vow though of consecrating any things to Gods service yet the husband had power to disannul it Answ. Vows were of two sorts 1. Of things absolutely commanded and wherein all were bound to obey and these no husband could disannul 2. Of things indifferent and these indeed the husband might make void But alms-deeds are not arbitrary or indifferent but positively required of all 2. I prove it further because alms-deeds and works of mercy are no lesse commanded by God in the Scriptures in the wife then in the husband Prov. 31.20 and not without good cause is it made the note of a gracious woman because ordinarily alms deeds are done out of houshold store and provision the disposing whereof doth more properly belong to the woman then to the man as the whole current of the chapter shews So Paul would have younger women marry and guide the house 1 Tim. 5.14 the which when the husband allows her to do he honours his wife as he ought 2 Pet. 3.7 and disgraceth her when he turnes her out of this office which he ought not to do unlesse she hath forfeited her priviledge by her unjust and indiscreet abusing of it Thirdly God the Instituter of marriage gave the wife to the husband not to be his servant but his helper in all good things Gen. 2.18 therefore if he neglect religious and charitable duties she must not only perswade him to them but if he still neglect must do them her self for him lest the sin and punishment lie not only upon him but upon her and the whole family Zipporah by performing a duty which belonged not to her but to her husband diverted Gods judgement from him Exod. 4.25 and Abigail saved her husband and family by the like Fourthly if a wife may not do it without special commission from her husband then were she in no better a condition then the meanest servant yea her servitude would be far worse if she be restrained from expressing her charitable affections hereby for the poorest servant may out of his wages give something and the poor widow may cast in her mite whereas the wife though she hath never so much under her hand may give nothing or if she do she shall be accounted a thief and robber of her husband Fifthly the last sentence of everlasting happinesse shall be pronounced to the wife as well as to the husband for their alike doing of these works of mercy Matth. 25.34 therefore she as well as he must feed Christ in his members c. Sixthly we have the examples of holy women in Scripture who are commended for it as of Abigail 1 Sam. 25.18 of those godly women that ministred to Christ Luke 8.3 and of that good woman Pro. 31.20 Seventhly the last reason may be taken from the custome of our countrey which ordinarily authorizeth them to do these works of mercy if their power be not justly restrained by their husbands for their abusing of it Ob. Yet this Doctrine is dangerous because indiscreet women will abuse it it may be to the undoing of their husbands and ruine of their estates Answ. It s but a carnal reason to think
preservative against it Prov. 2.1 3 4 11 12 16 17. Psal. 119.9 1 Joh. 2.14 8. Remember thy Creator in the days of thy youth Eccl. 12.1 Consider that God did not make thee to wallow in the mire of these swinish pollutions Meditate also of thy own mortality that the thoughts of thy death may be the death of thy lusts 1 Pâ—t 2.11 9. Walk in love when Paul charges the Ephesians to avoid fornication he seriously adviseth them to walk in love Eph. 5.2 3. as knowing that the exercise of true Christian love breeds such desires of holinesse as mightily fence the heart against all base lusts whatsoever 10. Avoid too great estimation of earthly things which breeds lust 1 Tim. 6.9 11. Take heed of contemplative wickednesse cast not about how to fulfill the lusts of the flesh Rom. 13.14 Mr. Byfield on Col. 12. Beg chastity of God by prayer seeing its his gift alone Matth. 19.11 1 Cor. 7.7 13. Fly the society of filthy and effeminat persons 1 Cor. 5.6 9 11. Eph. 5.7 Prov. 23.20 and keep company with such as are sober and chast Consider also these Texts of Scripture Ezek. 16.49 2 Sam. 11.2 1 Pet. 4.7 1 Thes. 5.6 1 Tim. 5.6 and 2.9 10. Tit. 2.3 Quest. What is chastity Answ. Chastity is a part of temperance whereby we keep our bodies and souls pure and undefiled Temples of the Holy Ghost and members of Jesus Christ and this is to be observed through our whole life whether we be in a single or married estate See more in Matrimonial Chastity CHAP. XXVIII Questions and Cases of Conscience about Children Quest. WHat is the best course that parents can take to have comfort in their children Answ. The best way to have gracious children is to begin at Religion planting it in them as their tender years will bear training them up in the knowledge and information of the Lord dropping into them by little and little the seeds of holinesse providing if it be possible that they may suck in holinesse with their mothers milk Quest. What may move parents hereunto Answ. First they should consider that they have been the cause of their childrens evil and holp them into sinne begetting them in their own image and so have brought much misery upon them and therefore they have need also to endeavour to bring them out of it Secondly this is a good ground of all other nurture for though they bring them up in learning or to trades if they bring them not up also in the feare of God they leave them to the Curse of God and by Gods just judgement they prove a heart-breaking to their parents when they should have the greatest comfort in them whereas Prov. 23.15 My sonne if thy heart be wise I shall rejoyce Thirdly God takes notice how parents performe this duty and accordingly blesses or curses both them and their children as we see in the examples of Abraham Genes 18.17 18 19. and the contrary in Eli 1 Sam. 2.29 Fourthly it s a means for continuing and propagating the Gospel and true religion when having trained up our children in the feare of God we leave them to serve God when we are gone Quest. Wherein especially doth this duty consist and how may we performe it Answ. First in acquainting them with the grounds of religion by private catechising them Secondly by bringing them to the publick Assemblies so soone as they are able to sit there reverently or fruitfully This is to teach them in the trade of their way Prov. 22.6 Object But alas what should we trouble children with such things as these Answ. First though it may seem fruitlesse for the present yet they will remember it when they are old Prov. 22.6 Secondly by this means thou mayest displace at least restrain natural folly which is bound up in their hearts if thou doest no more Thirdly godly parents have done it and are commended for it Hannah brought her sonne to Eli to be instructed so soone as he was weaned 1 Sam. 1.24 Solomon was a tender childe when his father taught him Prov. 4.4 Timothy was acquainted with the Scriptures of a childe 2 Tim. 1.5 and the excellent fruits of this timely instruction appeared in them all Tailor on Titus Quest. How must children manifest their reverence to their parents Answ. First by their words and that divers wayes 1. Giving them reverend and honourable titles Of all which father and motheâ— are fittest Object But this title of Father is so proper to God that we are to call none on earth father Mat. 23.9 Answ. This is not simply to be taken of the title it self but of the mind of him that gives or affects it If it be given or affected to obscuâ— Gods fathertherhood or to make a man a father of himself without dependance upon God or reference to him who is properly the father of all it s an impious and sacrilegious title but otherwise its lawful and warrantable as appeares by these texts 1 Sam. 24.12 2 King 5.13 Judg. 18.19 2 King 6.21 1 Cor. 4.15 1 Tim. 5.1 Gen. 22.7 and 27.18 2. They must shew their reverence to their parents by using few words in their presence and those not without just occasion Gen. 22.7 and 27.12 3. By meek and humble speeches 1 Sam. 19.4 and 24.10 4. By taking a fit opportunity to speak as when their parents are not seriously busie or in company or in passion 1 Sam. 19.6 Contrary 1 Sam. 20.30 5. By giving a present and pleasing answer when their parents speak to them as 1 Sam. 3.4 6 18. Mat. 21.30 Quest. How else must they shew their reverence to their parents Answ. Secondly by their carriage towards their parents which consists in these particulars 1. If the childe know that his parent is coming he should haste to meet him So Gen. 46.29 1 King 2.19 2. Do such childlike obeisance as becomes their age and sex as uncovering the head bending the knee bowing the body standing up c. So Gen. 41.12 1 King 2.19 3. Their countenance and gesture must be sober and modest in their parents presence 4. They must give the place and upper hand to their parents Quest. But what if the child be more wealthy and honourable then the parent Answ. No honour is comparable to the dignity of fatherhood Indeed a child by reason of some honour and office may in publick be forced to take place of a parent but they must not do it in private 5. According to the custom of the time and place they must ask them blessing So Gen. 27.19 and 48.1 c. Object These had the spirit of prophesie whereby they could foreshew what should come to passe afterward which made their children come to them Answ. First their blessings were more then predictions for they were also assurances that God would perform those blessings to their children For they were both Prophets and Fathers As Prophets they foretold things as Fathers the obtained the blessings
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
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
with them Ephes. 5.7 Secondly Because there must shortly be an everlasting separation between the christian profane men It s best therefore for a Christian to begin this separation in time and not to repose his special love upon an object where it must not eternally rest nor intimately converse with him whose company he shall not hereafter have in heaven 3. A Christian conversing with gracelesse persons doth obscure if not quite lose his credit with good men For a man is reputed to be of their humour and conditions with whom he doth ordinarily and intimately converse Now a good name is better then great riches Prov. 22.1 Eccle. 7.1 It makes the bones fat Prov. 15.30 therefore we should much prize it 4hly No profane person can heartily and directly love a childe of God for his zeale and spiritual graces nay naturally he hates all holy impressions and that 1. Because of that irreconcilable enmity and antipathy between the seed of the woman and the seed of the Serpent between light and darkness Christ and Belial 2. Because every unregenerate man though furnished with the best perfections attainable in that state thinks that his lukewarmnesse and formality is censured and condemned by that zeale and forwardnesse of the true Christian and that if that holy strictnesse be necessarily required they plainly proclaime the damnablenesse of his state upon which he securely reposes himself as sufficient to salvation Hence they so hated David Psal. 69.4 what heart then can a Christian have to converse intimately with such as hate him for his goodnesse-sake Fifthly Its absurb that a member of Christ should exercise familiarity with a limb of Satan neither can God endure that his faithfull subjects should so converse with traitors Sixthly Conversing with such doth cross and overthrow this common and Christian duty that in all companies we should either doe good or receive good or both whereas in this case a Christian takes hurt and doth hurt He takes hurt Because he throws himself upon tentation and hazards being infected either with profanenesse or lukewarmnesse He hurts others also and that 1. He hardens his companions in their unregenerate courses because they think he would not so familiarly converse with them except he were well conceited of their spiritual state 2. He is a stumbling block to the weak Christian who by looking upon his example may be led awry from the strait path of his profession and by taking thereby liberty of imitation whereby his young beginnings of grace may be choaked c. 3. Hereby he grieves strong Christians when they see him so far forgâ—tfull of himself and disgracefull to his profession as to converse with the enemies of God Seventhly when an unregenerate man sees that a Christian presses into his company and desires to spend time with him he presently concludes that sure he sees in him matter worthy of Christian company and endowments sufficient to rank him amongst the Saints or else he could not take such delight in his conversation whereupon he is fearfully hardened in his present courses and settled with resolution upon the plausibly deceivablenesse of his unregenerate state Eighthly Above all for this purpose peruse often and ponder well 1. The prohibitions hereof in Gods book 1 Cor. 5.11 Ephes. 5.11 Prov. 14.7 2 Thes. 3.6 Prov. 4.14 2. The protestations and practises of the Saints Psal. 26.4 5. Jer. 15.17 2 King 3.14 3. The punishment inflicted for the familiarity with the ungodly as 2 Chro. 19.2 and 20.37 Quest. May we not converse with our unconverted kindred friends neighbours c. Answ. Yes But then you must observe these rules First labour for more power of grace knowledge sanctification Christian wisdom and resolution in thee to convert them then there is of stubbornesse sensuall malice sinfull wit worldly policy and satanicall sophistry in them to pervert thee Secondly See that thy heart be sincere and that in the singlenesse thereof thou seek truly their conversion and not thine own secret contentment For in this point thy heart will be ready to deceive thee thou mayest go into such company with a pretence and purpose to solicite them about salvation and to prevail with them about the best things and yet before thou art aware mayst be insnared in the unwarrantable delights of good fellowship pleasant passages of wit and such idle familiarities as thou wast wont to enjoy with them in thy unregenerate time and so instead of the discharge of a Christian duty thou mayst both hurt thy self and harden them Thirdly As Phisitians use to fortifie themselves with preservatives and counterpoisons when they visit contagious and pestilentiall patients so be thou sure to furnish thy self before hand with prayer meditation the sword of the spirit and store of perswasive matter strength of reasons and unshaken resolution to repell and beat back all noisome insinuation of spirituall infection Quest. What must wee doe when we come into Christian and good company Answ. Prize it as thy only Paradise and heaven upon earth the very flower and festivall of all thy refreshing time in this vale of tears and therefore ever bring with thee 1. A chearfull and delightsome heart and though thou wast formerly sad and overcast with clouds of heaviness yet let the presence and faces of those whom hereafter thou shalt meet in heaven and therewith incomparable joy behold for ever disperse and dispell them all and infuse comfortable beams of heavenly and spiritual joy Secondly a fruitfull heart full with gracious matter to uphold edifying conference and gracious talk Being forward and free without hurtfull bashfulness or vain-glorious aime both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of Gods word as also of moving questions and ministring occasion mutually to draw from them the waters of life for the quickning of the deadness of thy own heart And herein consists a Chrians wisdome to take notice of each others gifts and severall endowments and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience and most excellency Some are more skilfull in discussing controverted points Others in resolving cases of conscience others in discovering Satans depths Others in comforting afflicted spirits c. Now many worthy discourses lye buried in the brests of understanding men by reason of the sinfull silence and barrennesse of those about them Thirdly An humble heart ready and rejoycing to exchange and enjoy mutuall comforts and soul-secret with the poorest and most neglected Christian. Take heed of spirituall pride which will make thee too prodigal and profuse and so engross all the talk which is sometimes incident to new converts or counterfets or else too reserved and curious to say no more then may breed an applause and admiration of thy worth There is no depth of knowledge no heighth of zeal no measure of grace but may be further enlarged more enflamed and blessedly encreased by conference
are exhorted 1 Pet. 3.15 16. 2. We must walk worthy our high calling Eph. 4.1 adorning our profession by our holinesse and righteousness that if possible we may winne them to Christ Matth. 5.16 1 Pet. 2.11 12. 3. If by all this they will not be reclaimed yet we must not mingle spleene and choller with our zeale but behave our selves meekly with patience and forbearance For Jam. 1.20 the wrath of man doth not accomplish the righteousnesse of God Hence we are so much pressed to peaceablenesse Rom. 12.18 yet may we not for peace-sake betray the truth or forgo our own piety We must follow peace with holinesse Heb. 12.14 and not neglect the things whereby we may edifie one another Rom. 14.19 We must not beare with those that are evil Rev. 2.2 4. We must not by such wicked company be discouraged from any good not be moved to neglect any Christian duty which present occasion maketh necessary Mr. Downams Guide to godliness Quest. Why must we at other times carefully shun the society of the wicked Answ. First Because it s frequently forbidden in the Scripture As Prov. 4.14 15· and 9.6 and 1.15.16 and 23.20 Ephes. 5.11 2 Thes. 3.6 1 Cor. 5.11 2 Cor. 6.14 See the danger of it in Davids matching with scoffing Mechol 1 Sam. 18.21 Jehorams marrying with Ahabs daughter 2 Sam. 6.16 10. Secondly we have the examples of the godly studiously declining such company Of Elisha 2 King 3.14 of David Psal. 26.45 and 101.4 7. and 6.8 and 119.115 Thirdly There are many reasons to enduce us to it For 1. We are in great danger in a short time to grow like unto them For sin is of a contagious nature and we are most apt to receive infection and they will endeavour to entice us Prov. 1.10 11 12. This David know and therefore resolves against such company Psal. 119.115 and praies to God for assistance Psal. 141.4 See the danger of keeping such company in these examples Act. 13.8 Pro. 22.24 25. Gen 42.15 16. the reason is rendred by Paul 1 Cor. 5.6 2. Such society argues strongly that we are not truly religious and upright in heart but that we still halt between God and the World For Prov. 29.27 An unjust 〈◊〉 is an abomination to the just and be that is upright in his way is an abomination to the wicked See also Joh. 14.9 Joh. 1.15 Quest. Whom then must we consort ourselves with all Answ. First With those that are godly and vertuous as being a singular furtherance to all christian duties Prov. 13.20 Hereby we may edifie one another Heb. 10.24 For the more we converse with such the greater encrease we shall find of one piety faith love zeale c. as coals laid together do kindle one another So we see in the example of David who rejoyced in the society of such Psa. 16.3 Psa. 119.63 79. Hence Psal. 222.1 when the Church flourished most and did thrive in grace and godliness they thus conversed together Acts 2.46 and 9.31 Quest. What other arguments may provoke us to make choice of such company Answ. it takes away the tediousness of our journey when we have such company to travell with us seeing they draw us on by their good discourses and put out of our minde the tediousness of the way they comfort and encourage us when we are weary they are ready to help us if any evill befall us they assist us against our spiritual enemies that would rob us of the treasures of our graces they further us by their good example yea it s a notable means to make us familiar with God and to enjoy the fellowship of his holy spirit which is the chiefest bond that unites us together in this holy communion For Mat. 18.20 where two or three are gathered together in his name Christ is in the midst to make himself known to them Secondly Good company preserves us from falling into many sins and inciteth us to many duties If thou doest any good things in such company none will hinder thee but if thou doest evil thou art presently observed reproved and amended Prov. 27.17 For as iron sharpens Iron so doth the face of a man his friend Saul himself prophesied by keeping company with the Prophets much more are Gods children inflamed and provoked to good by such company Thirdly Hereby we are the better fitted and enabled to perform all Christian duties one towards another as 1. Of watching one over another that we may take all occasions of doing good by restraining such as are ready to fall provoking each other to all vertuous actions Heb. 10.24 we must strengthen our brethren Luke 22.32 So Phil. 2.4 2. Of instruction whereby with all readinesse we inform the ignorant and enlighten them in the knowledge of God and his truth Act. 26.18 Reclaime the erroneous exhorted to Jam. 5.20 Turn many to righteousness and therefore shall shine in the kingdom of God Dan. 12.3 3. Of admonition whereby we put our brethren in mind of their duty Rom. 15.14 1 Thâ—s 5.14 either when through forgetfulness they fall into sin or omit the duties of Gods service 4. Of reproof whereby we rebuke them that wilfully fall into sin and continue in it without amendment required Epes 5.11 otherwise we make our selves accessary to their sins So Mat. 18.15 Yea otherwise we hate them Lev. 19.17 5. Of Exhortation whereby we incite and provoke them to all duties of godliness quickning those which are dull disswading from sin those which are ready to fall and encouraging those that run well in their Christian course as Heb. 3.13 Exhort one another daily c. 6. Of Consolation whereby we strengthen the weak hands and feeble knees Heb. 12.12 and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions as 1 Thes. 5.11 14. Rom. 12.14 For its an ease to those that are in misery to have companions in their sufferings 7. Of Counsell whereby we advise those who of themselves know not what to doe and this sometimes the weaker may perform to the stronger as Abigail did to David because lookers on being free from prejudice and passion can see more clearly then those that are interested in the business 8. Of good example by which shining before them in the light of an holy conversation we do not only shew them the way to Heaven but as it were take them by the hand and lead them in it So Mat. 5.16 1 Pet. 2.12 and 3.1 Mr. Downams Guide to godliness CHAP. XXXIX Questions and Cases of Conscience about Confession Quest. IS confession a duty that God requires of Christians Answ. Yea it s a Gospel-duty that we should confesse with our mouths as well as believe with our hearts Rom. 10.10 Quest. What is this confession required Answ. It s an open profession of Christ and his Gospel his truths and wayes and a pleading for the same Quest. What must we confesse concerning Christ Answ. First his
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name