she is holy though not in respect of the greatest part 3. Whatsoever corruption of Doctrine or manners spring up she reproves and censures not tollerates it 2. She is meek loving patient merciful c. Jam. 3.17 full of good fruits her weapons are prayers and tears not fire and faggot Fourthly By her marriage a good way to know one by is the head and the Church cannot be better known then by her head Jesus Christ whose wife she is by whom all the children of the Church are begotten by virtue of the eternal Covenant of Grace as in lawful wedlock Cant. 2.16 and 5.10 Fifthly By her carriage and behaviour 1. To her husband to whom in all her behaviour she expresses foure virtues 1. She is chast and faithful to him she forgets not the guide of her youth c. 2. She is subject to him in all things content to be tryed and ruled in all cases by his will revealed in his Word 3. She depends only on her husband for the meanes of her welfare and all needfull supplies will not seek to any other Advocates or Mediators c. 4. She honours her Husband onely and will give his honour to no other 2. To her children whom 1. She nurceth at her own breasts puts them not forth to such strange milke of Traditions Councils Decretals c. 2. She instructeth and teacheth them 3. Porvides for them she upholds the means of salvation to keep her children in good state Quest. Is the true Church of Christ alwayes visible Answ. The true Church is not alwaies conspicuous visible and glorious to the world but may be oppressed and hid So was the Church in Egypt thrust out into the wildernesse so in Elijahs time when he complained that he was left alone so in the Babylonish captivity therefore compared to dead and dry bones Ezek. 37.2 so Rev. 13.12 Quest. What reasons may be rendred for this Answ. First because the Church is a select company called out of the world a little flock Joh. 15.9 a garden enclosed Cant. 4.12 the blind world neither can nor will see the Church Secondly the Church is such a body as is not alwaies visible to mans eyes no not to good mens as as we see in Elias the foundation being in Gods election and the union spiritual Thirdly Sometimes the Church abusing peace and prosperity makes the Lord to strip her naked and bare and to â—end her into the wildernesse yea to make her as a wildernesse Hos. 2.3 Fourthly The Church provides for her safety sometimes by flying into the wildernesse she is like a Dove in the rocks Cant. 2.19 5ly The Churches Militant condition suffers her not alwaies to be visible being not tyed to any one estate or place therefore she is compared to the Moon being sâ—metimes in the full and sometimes hid Quest. What conclusions may be laid down concerning the visibility of the Church Answ. First By the Church which we hold invisible we mean the Catholick Church even the multitude of all the Elect which have been are or shall be which Church is holy and no wicked persons belong to it It s a communion of Saints only to which belongs remission of sins and life everlasting and this is invisible to the world and that 1. Because the ground and foundation of it Gods Election is invisible 2. The greatest part of the Elect are not subject to sence not the Saints in Heaven nor many on Earth some being not born others but new boâ—n 3. Visible things are not believed but things invisible Faith is of things not sâ—en and if we believe the holy Catholick Church we cannot see it Secondly concerning the Militant Church we hold 1. That God will alwaies have a part of his Catholick Church here on Earth that shall hold and maintain the true Faith in the several Ages to the Worlds end and this cannot faile upon Earth 2. This part of the Catholick Church consists of men that are visible and exercise visible Ordinances as the Word Sacraments c. and often in peaceable times appears glorious in many particular and visible Congregations 3. That these visible and particular Churches are not alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but that it may disappear as the Church in the Old and New Testaments have some time done 4. This number of men in whom this part of the Church contsteth may come to be a few and by Tyranny and Heresie their profession may be so secret amongst themselves that the world cannot see them Though like the Sun she shines in her self yet she may be obscured from the sight of others 5. Though the Church cannot fail upon Earth yet the external government of it may faile for a time her Pastors may be interrupted her sheep scattered her Discipline hindered the external exercise of Religion may be suspended and the sincerity of Religion exceedingly corrupted so that the members of the Church are only visible amongst themselves Thirdly Though the Church of God be not alwaies seen yet she is alwayes safe and that 1. Because if she cannot be safe in the City she shall be safe in the Wildernesse where God will provide her a place as Rev. 12.14 2. Gods purpose for the safety of his Church cannot be altered by any enterprises of her Enemies Though Pharaoh slay all the infants yet Moses shall be preserved by his own daughter in his own bosome to be a deliverer Though Herod slay the infants he shall misse of him whom he seeks 3. God makes high account of his Church as the signet of his right hand the apple of his eye therefore he will provide for her safety 4. Gods wisdom makes it healthful for his Church sometimes to be hid that she may always be safe otherwise the world would destroy her Dr. Tailor on Rev. Quest. Are not all Christians bound to pray for the peace of the Church Answ. Yea 1. we must pray for the whole Church where ever dispersed 2. For the natural members and noble members especially the living stones those which are more instrumental and organicall such as are eminent in power and place in worth and in service 3. More particularly for our own Church to which we are related and to the principals of it as Cities and Vniversities 4. For the restoring of the people of God even for the Jews and for the setting up of the new Jerusalem as God hath promised in his Woâ—d 5. By the same reason we must pray against such as are against the Church Quest. But what must we pray for in the behalf of the Church Answ. First in general for all blessings for all that is good and useful and tends to the welfare of it as for the protection of it deliverance of those that are in danger preservation from danger to those that are free for the perfection of it that God will reâ—ore those Churches that are over-run
meditations affections The Actions of this life are spiritual growth and encrease in grace and vertue The maintenance of this life is hungring and thirsting after heavenly Manna and Water of Life the Word of God The very being of it is our union and communion with God by the Spirit which is as the soul to the body Examine the light of God in thee For he is light and in him is no darkness and if thou beest his childe thou art a childe of light As thou growest in understanding thy Fathers Will so thou growest in his Image and art like Christ thy elder brother and hast his Image renewed in knowledge c. See whether thou growest up in holinesse and righteousnesse whether thy light shine before men Mat. 5.16 2 Cor. 7.1 whether thou cleanse thy selfe from all filthinesse of flesh and spirit c. See Doctor Tailor on Tempt p. 93. Quest. What Duties are we taught from the consideration of our Adoption Answ. 1. To walk worthy of our Calling Be not vassals of Sin and Satan To carry our selves as Kings children ruling over the lusts of our hearts the tentations of Satan and the evil customes of the world To come often into our Fathers Presence doing all as in his sight seeking his glory by doing his Will Mal. 1.6 Strive to resemble Christ our elder brother in all vertues and holy conversation For 1 John 3.2 3. Love Gods Word that we may grow by it in grace and knowledge It s the food whereby our Father feeds us 1 Pet. 2.2 Expect afflictions and chastisements from our Father Heb. 12.7 c. Quest. VVhat are the meanes of our Adoption Answ. 1. Internal 2. External Quest. VVhat is the internal meanes Answ. Faith in Christ which hath three acts or effects 1. To believe Christ to be a Saviour 2. To believe him to be my Saviour 3. To put confidence of heart in him John 20.29 Quest. VVhat is the external meanes of our Adoption Answ. Baptisme yet not this alone but when it s joyned with faith Gal. 3.26 27. and thus it comprehends both outward and inward Baptism Mat. 3.11 1 Pet. 3.21 Quest. VVhat are the marks of the inward Baptisme Answ. The new birth whereby a man is washed and cleansed by the Spirit of God which hath three marks 1. The Spirit of Grace and Supplication Zach. 12.10 2. To hear and obey the voice of God in all things John 8.47 and 10.27 3. Not to live in the practice of any sin 1 John 3.9 Mr. Perkins on Gal. Quest. How may the mystery of our Adoption be conceived of Answ. A Christian by the Gospel is made a believer Now faith after an unspeakable manner engrafts us into the body of Christ then being engrafted into Christ who is Gods Son we thereby come to be the Sons of God and heires with Christ. Christ is Gods heire so are all that are grafted upon him John 1.12 Quest. How may the glory of our Adoption appear to be so great Answ. 1. If we consider by whom we are adopted viz. by God If it be such an honour to be heire to a great Prince in the world what a surpassing glory is it to be son and heire to God Rom. 8.17 the rather if we respect the excellency of God who is King of Kings or his eternity he lives for ever Hos. 1.10 Isa. 9.6 Other fathers that adopt may die before they passe the estate If we consider the great price that was laid down to make us capable of this honour to be heires viz. the blood of Christ Gal. 4.4 5. Heb. 9.14 15. never was there so much paid for all the inheritances in the world If we consider the great things we are heires to we shall inherit the earth Mat. 5.5 be heires of the world Rom. 4.13 yea we shall inherit eternal life yea we are co-heires with Christ Rom. 8.17 If we consider the great priviledges which Gods adopted children enjoy in this life which are 1. They have Christs spirit in their hearts called therefore the spirit of Adoption Rom. 8.15 16. Gal. 4.6 this drives away all legal terrors and testifies to them that they are the adopted sons of God enables them to pray with boldnesse and to call God Father leads them into all truth c. John 16.13 Isa. 30.21 2. By the right of their Adoption in Christ both their persons and works are accepted with God so that they are Gods Favourites what entertainment soever they have in the world Eph. 1.6 3. They have an honourable and everlasting name so that no preferment is like theirs Isa. 56.4 5. 4. They have Gods Angels to attend them Heb. 1. ult 5. They may ask whatsoever they will of God and are sure to have it yea he complaines that they will not ask enough and oft enough John 16.23 6. When they fall into distresse they have such interest in Gods special Providence that an haire of their heads shall not fall to the ground without it Besides God will make himself marvellous in their deliverance when all worldly means faile Isa. 43.18 19 20 21. If we consider the wonderful manner of their communion with Christ and that foure wayes 1. Hereby we have communion of nature with him by his Incarnation whereby he became our brother yea we have communion with him in his divine nature 2 Pet. 1.4 2. We have communion of state with him which the Scripture calls a great mystery for so we are said to live with him to die with him to suffer with him to be buried with him yea to rise and ascend with him and to sit with him Eph. 2.6 only preserving the difference between the head and the members in all this 3. We have communion of offices with him For he hath made us Kings and Priests with him Rev. 1.5 6. 1 Pet. 2.9 4. We have communion in benefits with him For God our Father hath blessed us in him with all spiritual blessings in heavenly things Eph. 1.3 Communion we have with him in grace in this life and in glory in the life to come If we consider the assurance that we have given us for the right of Adoption For 1. We have an Act for it in Gods eternal counsel Eph. 1.5 we are predestinated to Adoption 2. Yea we have Gods oath for it that by these two immutable things the heires of Promise might have abundant consolation Heb. 6.17 18. 3. God hath put his Spirit into us as the seal and earnest of our inheritance Eph. 1.13 14. Quest. What kinde of persons must we be to attain to this Adoption Answ. 1. VVe must have a true justifying faith John 1.12 as we said before We must look to the sound mortification of the flesh Rom. 8.13 For none can inherit but such as overcome their corruptions Rev. 21.7 We must forsake all needlesse society and familiarity with the wicked and take heed of being corrupted with the sins of the times 2 Cor. 6.17 18. We must make
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
peculiar jurisdiction So Tit. 3.1 It s attributed to Angels Eph. 3.10 Col 1.16 because God sets them over particular Policies Kingdomes and Persons Fourteenthly Powers the word properly signifies that right which Governours have to exercise their authority So John 10.18 Acts 5.4 It shewes therefore that Angels have a good right to that Government which they take upon them Fifteenthly Mights this title imports strength and abilitie to accomplish what they undertake Hence they are said to be mighty in strength Psal. 103.20 So they are called Rom. 8.38 Quest. What are the principal properties of the Angels Answ. First they have great knowledge for they are understanding creatures able to understand any mysteries that are revealed they understand according to the spiritual power of an Angelical minde comprehending all things that they will together most easily Mat. 18.10 In Heaven they alwayes behold the face of God implying that they are privy to the whole Counsel of God revealed in Heaven On earth also they frequent the Assemblies of Saints whereby they know the whole counsel of God made known to the Church Eph. 3.10 1 Pet. 1.12 And this gift is necessary because their maine function is to be Gods messengers to declare and execute his Will which they could not do without knowledge thereof Secondly Prudence For Knowledge works Prudence and Prudence directs Knowledge Hence Jam. 3.13 they are coupled together And this is necessary because the evil Angels against whom the good Angels defend the Saints are exceeding crafty and subtile Thirdly Purity which is perfect without the mixture of any impurity and sin Signified by the pure white linnen wherewith they are said to be cloathed Rev. 15.6 Hence they are stiled holy Angels Mar. 8.38 under which is comprised their sincerity Rev. 14.5 and their integrity in execuring Gods Will Psal. 103.20 and these are necessary to make them fit to appear in the Presence of the pure and holy God For Rev. 21.27 Hab. 1.13 Psal. 5.4 Fourthly Glory such is the brightnesse of their glory that it s resembled to lightening Mat. 28.3 so that men on earth cannot endure the brightnesse of Angels Numb 22.31 33. Mat. 28.4 Yea good men cannot endure it Luke 1.12 and 2.9 Rev. 19.10 and 22.8 Dan. 8.17 and this is necessary for the glory of the Lord whom they serve as Courtiers attending upon Kings are gorgeously attired Mat. 11.8 Fifthly Power Hence they are called mighty 2 Thes. 1.7 Strong Rev. 5.2 to excel in strength Psal. 103.20 Resembled to horses and charets of fire 2 Kings 6.17 See what one Angel did 1 Kings 17.35 and this is necessary because the Church and children of God whom they defend have here against them not only many mighty cruel malicious men but Principalities Powers c. Eph. 6.12 Sixthly Speed Hence they are said to have wings Isa. 6.2 Dan. 9.21 23. they are swifter then any corporeal substances in these respects 1. They cannot be hindered by any bodily impediments no corporal substance can stay theiâ— course they can passe through and passe over Castles Cities Stone-walls Iron-gates Woods Rivers Seas c. 2. They have no corporal gravity to slaken their motion 3. They need not such space of time to passe from place to place as bodies need They can suddenly move from heaven to earth or into any place of the world 4. They have great forwardnesse to do any task enjoyned by their Lord more then any other creatures It s necessary for them 1. Because heaven and earth are so far asunder and they have oft occasions to passe from one to the other 2. Many Saints in the world whose distresse requires present succours are far distant one from another 3. Devils are very swift to mischief and its meet that good Angels be as swift to protect as evil ones to annoy Seventhly Zeal which is most fervent Hence Seraphim such as burne with zeal and a flame of fire Heb. 1.7 It s necessary because of the fiery fury of the devil and his instruments in plotting against Gods glory and his Saints good therefore the good Angels must be as zealous in maintaining the cause of God and his Saints as the other are furious against them Eighthly Constancy in good and this with respect both to their condition and disposition In respect of their condition they are immortal and without decay Hence after the Resurrection we are said to be equal to the Angels Luke 20.36 In respect of their disposition It alwayes temains good and ever will do they never yielded to any evil nor were weary of good nor never repented of doing good Hence Rev. 7.15 they serve God day and night And Mat. 18.10 It s necessary because the Lord whom they serve is Jehovah that changes not Mal. 3.6 Jam. 1.17 God established the good Angels that stand and this is the true cause of their unalterable constancy Quest. What are the Offices of the Angels Answ. They may be ranked under three Heads First such as they perform to God which are these 1. They attend in his Presence for the honour of his Majesty and to set out his magnificence So 1 Kings 22.19 2. They follow the Lord whithersoever he goes Hence stiled Charets of God Psal. 68.17 3. They are his Messengers to be sent on his Errands Psal. 104.4 Dan. 7.10 4. They are oft employed in declaring his Will as in delivering the Law Acts 7.53 Gal. 3.19 Heb. 2.2 So in divers other particulars As Gen. 16.7 9. and 19.1 2 Kings 1.3 Dan. 7.16 Luke 1.13 26 and 2.10 Acts 1.11 and 5.19 20. and 8.26 and 10.3 Revelat. 1.1 5. They are his Ministers to do what God appoints them Psal. 103.20 Gen. 19.1 Numb 20.16 Numb 22.22 Dan. 6.22 6. They are Executioners of Gods judgements as 2 Sam. 24.15 16. 2 King 19.35 Rev. 15.7 7. They are special instruments of praising God Rev. 7.11 12. and 4.8 Hence they are called on to do it Psal. 103.20 and 142.2 Secondly such as they perform in relation to Christ and that especially as Son of man As In general they ascended and descended on him John 1.51 Gâ—n 28.12 Heb. 1.6 Psal. 91.11 More particularly 1. They foretold his conception Luke 1.30 31. 2. Declared his birth Luke 2.9 c. 3. Prevented his danger Mat. 2.13 14. 4. Ministred to him in his need Mar. 1.13 5. Protected him from enemies Mat. 26.53 6. Comforted him in his Agony Luke 22.43 7. Opened his Grave at his Resurrection Mat. 28.2 8. Witnessed his Resurrection Luke 24.5 6 23. 9. Confirmed his Ascension Acts 1.10 11. 10. Accompanied him to Heaven Ps. 68.17 18. Eph. 4.8 11. Reveal what he will have done Rev. 1.1 and 22.16 12. Fight with him against his enemies Rev. 12 7. 13. Gather out of his Kingdome all things that offend Matth. 13.49 50. 14. Accompany him at his last coming Mar. 8.38 Mat. 25.31 15. Execute his last judgement Mat. 13.49 50. Thirdly such as they perform in relation to mens bodies and soules in this
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
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
sorting with them makes thee more holy and humble Ninthly if thou doest to them as thou wouldst be done by Quest. What are the impediments of brotherly love Answ. Either ignorance will blind thee or envy will corrupt thee or pride and inequality of gifts and place will swell thee or infirmities will dull thee or forgetfulnesse will disappoint thee or objections and excuses will deceive thee or trespasses will alienate thee or the scorns of the world will discourage thee Quest. How may the ferventnesse of our love to the brethren be known Answ. First if thou accountest it thy greatest felicity on earth next to the enjoyment of Gods favour to have delightful fellowship with the brethren Psalm 16.3 Secondly if thou hast enflamed desires after their fellowship Thirdly if thou canst cover a multitude of faults in them 1 Pet. 4.8 Fourthly if thou canst be at pains for them Love is laborious Fifthly if thou art speedy in doing them good Prov. 3.28 Sixthly if thou lamentest thy absence from them as a bitter crosse Seventhly if thou doest daily and heartily pray for them and give thanks without ceasing â—uest What may nourish affections amongst Godly brethren Answ. First remember often Gods love to thee in Christ 1 Joh. 4.9 10 11. Eph. 5.1 2. Secondly think much of Gods command for it and his acceptation of it Eph. 5.1 2. 1 Pet. 1.22 Thirdly meditate often of our dwelling together in heaven Jam. 2.5 1 Pet. 4.8 Fourthly converse much together have fellowship in Gospel duties Fifthly consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Quest. With what kinde of love must we love the brethren Answ. First it must be a natural love even such an one as ariseth out of our dispositions as we are made new creatures in Jesus Christ 2 Cor. 8.8 Secondly it must be a sincere love without dissimulation Rom. 12.10 not in word but in deed 1 Joh. 3.18 Thirdly it must be a fervent love they must be loved above all other people 1 Pet. 4 8. 2 Pet. 1.7 Fourthly it must be a pure love that comes from a pure heart 1 Tim. 1.5 A love in the spirit Col. 1.8 Fifthly it must be a diligent love that will expresse it self upon all occasions A labouring and working love 1 Thes. 1.3 Heb. 6.10 Sixthly it must be a speedy love Prov. 3.28 Seventhly it must be an humble love a love that would ever serve the brethren Gal. 5.13 Eph. 1.15 and 4.2 Prov. 19.7 Eighthly it must be a constant love Gal. 4.18 Ninthly it must be a growing love Phil. 1.9 1 Thes. 4.10 Quest. What rules are we to observe that brotherly love may continue amongst us Answ. First some things are to be avoided as 1. We must not fashion our selves according to this world but avoid all needlesse conversation with wicked men Rom. 12.1 2. 2. We must take heed of and avoid such as low discord or cause divisions amongst men whether such as go about to seduce men into opinions Rom. 16.19 Gal. 5.12 2 Pet. 3.16 or such as make contention in practise 3. Take heed of being insnared with vain-glorious desires after worldly greatnesse either in Church or Common-wealth Mat. 23.8 Gal. 5. ult 4. Take heed of conceitednesse or willfulnesse in judgement we must not be wise in our own eyes but rather in lowlinesse of minde esteem other mens gifts and judgements better then our own Phil. 2.3 Rom. 12.10 16. Prov. 12.15 5. Take heed of worldlinesse and self-love and minding of our own things and studying our own ends in conversing with others 1 Cor. 13.5 Phil. 2.4 6. Take heed of overmuch retirednesse and neglecting comfortable fellowship with our brethren Heb. 10.25 Phil. 1.6 Psal. 133.1 Secondly some things are to be practised as 1. We must provoke one another to love both by words and actions which must be without flattery and dissimulation Heb. 10.24 2. We must strive without complement to shew the sound proofe of our love in all our actions and by the fruits of it in all well-doing strive to approve our selves to God and before men in this thing 2 Cor. 8.24 3. In all that we do to or for the brethren we should do them in a loving and respectful manner 1 Cor. 16.14 4. We must strive to be rightly ordered towards our brethren in case of sin against God or trespasse against us Quest. How may this be done Answ. First if we know a fault in our brother and finde that it tempts us to alienation from him we must follow Gods counsel Lev. 19.17 Reprove him plainly Secondly we should be convinced that there are infirmities in the best though we know them not and therfore so to look for it that when they do break out we should be ready to bear with their infirmities and forbear them if they be meer frailties choosing rather to crosse our selves then to provoke them in their weaknesse Rom. 15.1 2. Thirdly if our brother trespasse against us we should shew our selves to be easie to be intreated and forgive to seventy seven times if he say he repenteth Mat. 18.21 Fourthly if we have done wrong we should make haste to be reconciled and seek it with willing acknowledgement and readinesse to make satisfaction Mat. 5.23 24. Mr. Byfield on Peter CHAP. XXII Questions and Cases of Conscience about Buying and selling Quest. WHat Rule is the Buyer to observe in Buying Answ. That therein he doe nothing that may tend to the hurt and prejudice of his neighbour in his outward welfare and estate Quest. How may the Buyer sin in buying Answ. First When the Buyer debaseth the Commodity which he would buy dispraising it above measure and that against his own knowledge and conscience Or sets another to undeâ—bid for the Commodity that he may get it the better cheap Prov. 20 4. Isa. 5.20 Matth. 7.12 Secondly When he takes advantage of the Sellers simplicity or present necessity to buy his Commodity for less then its worth whereas Gen. 23.9 13. Abraham would give the full price and Levit. 25.14 15 16. Object But Jacob took advantage of Esau's present need to buy his Birth-right of him for a mess of pottage Answ. This fact of Jacobs was extraordinary and therefore is no rule for us to walk by besides he was informed by his Mother that Gods purpose was to deny the blessing to him and therefore he took this opportunity of buying the Birth-right being probably moved thereto by the Spirit of God Thirdly When the Buyer makes bad payment for the commodity he buyes as when he either paies not at all or payes less then was agreed for or delaies payment after the time appointed or willingly and wittingly pays counterfeit coyn or bad Commodities or miâ—ells the money Thus did not Abraham Gen. 23.16 Quest. What rule must the Seller observe in selling Answ. He must not hurt or prejudice his neighbour in his outward estate thereby Quest. How is this done Answ. First By
duty arising from that plain Maxime Do as you would be done to Secondly it tends to the refreshing of our brethrens bowels and supplying their wants and may keep them from perishing and it pleased God so to order the world that some shall be poor and others shall have abundance that he may try the disposition of the later by the former Joh. 12.8 Thirdly it will abound by many thansgivings unto God c. 2 Cor. 9.12 13. Its makes heaven resound with thanks and praises yea if the poors tongues should be silent yet their very loyns do blesse God for thee in their kinde therefore it s our duty to do that which makes so much for Gods honour Fourthly It s undoubtedly a duty which must either justifie the truth of our religion or condemne us as hollow hearted Now bounty to the poor is a note of soundnesse in religion and on the contrary he that gives not to the poor according to his means though he pray never so often hear never so many Sermons fast never so frequently receive the Sacrament never so constantly read the Scriptures never so daily be he never so earnest a condemner of other mens faults and of publick abuses and let his shew of Religion be never so abundant yet he is but an hypocrite and dissembler and the Lord takes no delight in his services Isa. 58.7 Jam. 1. ult Luk. 18.18 24. Mat. 25.41 Jam. 2.13 Prov. 21.13 1 Joh. 3.17 18 19. Jam. 2.14 Fifthly covetousnesse is as thorns that choaks the Word and keeps a man from following the directions of God therein and so he loves his money more then God more then his poor brother more then the rewards of God and more then heaven it self and so he is an arrand hypocrite Quest. But what shall we be better for our bounty to the poore Answ. It s the best way to prevent poverty Luk. 12.33 2 Cor. 9.6 Prov. 11.24 25. and that for these reasons 1. Because God is the great Lord and master of his family in heaven and earth and riches come not by chance or mens industry or the love of their friends c. but by the appointment of God who makes rich and makes poor wherefore all men are but his servants and stewards to whom he commits more or lesse as best pleaseth him hence it follows that it must needs conduce much to the continuation and encrease of a mans wealth that he be found a good Steward of the things committed to him by his Master Now to communicate of our substance to the poor with a large heart and hand is to do the office of a good Steward 1 Pet. 4.9 10. and such shall not be put out of their office but as he hath been faithful in a little he shall be made Ruler over much Secondly Solomon tells us Prov. 10.21 The blessing of the Lord makes rich c. and gives a comfortable encrease of our estates without which men are but like horses that carry a great burden of gold and silver through the world and are not Masters but Slaves to their riches Now such comfortable wealth doth not spring from mans wit or paines but from the blessing of God without which the Watchman watcheth in vain the Builder buildeth in vain the Husbandman plowes in vaine the Merchant trafficks in vaine c. either no encrease will come or none but a vexing and cumbersome encrease but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren Deut. 15.10 and certainly God will never be found a Promise-breaker Thirdly it s a lending to the Almighty and therefore will surely procure abundance for God will never prove a Bankrupt he will never borrow without a resolution to pay nor without actual repayment and that in the fittest time and manner Prov. 19.17 there is the Bill of Gods hand wherein he both acknowledgeth the debt and promises payment q. d. Be it known unto all men by this present Promise that I the Lord God of Heaven and Earth do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath or shall bestow in relieving the distressed to be paid back unto him whensoever he shall demand it for where no day is set the borrower is bound to payment upon demand and to this payment well and truly to be made I binde my self firmly by this present Promise sent sealed and delivered by Solomon my known Secretary so that unlesse we will proclaim the Lord an insufficient or dishonest debtor we see that giving to the poor is the best way to save and encrease our wealth his word being far surer then Checquer 4. It will cause many prayers to God for us that must needs cause him to give us all good things in abundance and so deliver us from Penury Prayers made to God by his servants upon due ground cannot be in vain 2 Cor. 9 14. or if any should be so unthankful as not to pray for such yet surely the houshold of faith will to whom we ought most to abound in bounty Quest. But what means may we use to enable us to works of mercy Answ. That a man may give he must have money and an heart and a will and a gift too for he that hath nothing cannot give though he would he that wants a heart cannot give because he will not both therefore are requisite and for the getting of both we must use these means First we must seriously consider of these many Precepts Promises and Threats which are in the Book of God concerning this duty pressing them upon our selves and saying Doth not the same God which saith Hear the Word say also Give to the poor and if conscience binde me to the one doth it not binde me to the other also If I should keep all the other Commandments and break one shall I not be found a transgressor of all will it any thing avail me that I seem to be religious if I be not merciful Secondly to this adde Prayer beseeching God to give you this so worthy a Grace by which you shall be made so like himself that you may know your selves to be his children John 13.34 and 1 John 3.14 and hereby we know that we love the brethren if our hands and hearts are open to them for love is bountiful Thirdly thou must begin to give that thou mayest get an habit of giving and presse thy self to be much in doing good works till thou hast made it easie and delightful to thee yea thou shalt hereby finde as great a promptnesse to it as thou foundest a backwardnesse before and that you may get something to give you must observe these rules 1. You must be diligent in your callings for the diligent hand maketh rich and so provide matter for bounty Eph. 4.28 and this is one end that we must propound to our selves in the works of our calling not onely that we
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
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied