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
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
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
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
MEDVLLA THEOLOGIAE OR THE MARROW OF DIVINITY Contained in sundry Questions and Cases of Conscience both Speculative and Practical the greatest part of them Collected out of the Works of our most Judicious Experienced and Orthodox ENGLISH DIVINES The Rest are supplied by the Authour By SA CLARKE Pastor of the Church in Bennet Fink LONDON 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for Correction for instruction in righteousness That the man of God may be perfect throughly furnished unto all good Works Multi scientiam quaerunt pauci Conscientiam Conscientia autem quam scientia citius apprehenditur utilius retinetur Bern LONDON Printed by Thomas Ratcliff for Thomas Vnderhill 〈…〉 Anchor and Bible in Pauls Church-yard TO THE RIGHT VVORSHIPFUL His much Honoured friends Sir RICHARD PIGOT OF DODDERSHALL Knight And to the Virtuous and truly Religious Lady his Wife Sir Madam I Have longed for an opportunity whereby I might testifie my gratitude unto you for your Noble favour in so freely conferring the Rectory of Grendon upon my eldest Sonne as also for those many encouragements which he hath since received from you and this I conceived I could not better do then by presenting this Book unto you wherein you have the substance of many worthy mens labours upon several Heads in Divinity contracted into a narrow roome Solomon the wisest of men tells us that of making which is true also of reading many Books there is no end and much study is a weariness of the flesh yet to have the choiceest flowers transplanted out of several gardens into a little parcel of ground cannot but minister both pleasure and profit Concerning this Subject a Learned famous and Reverend Divine hath left us his thoughts in these words Of all Divinity saith he that part is most usefull which determines Cases of Conscience and of all Cases of Conscience the practical are most necessary as action is of more concernment then speculation Such you shall finde here whereby you may be guided both in private and publick and whereby as in an impartial Glass you may view the face and know the true state of your souls and be directed to be the more exemplary in your lives you know that Magnates sunt Magnetes great ones like Load-stones draw many by their examples and inferiours look upon them as their Looking-glasses by which they usually dress themselves It s very observable that when Crispus the chief Ruler of the Synagogue beleeved many of the Corinthians beleeved also and I doubt not but your constant and diligent attending upon the publick Ministry though at a great distance from you doth attract and quicken many of your Tenants and neighbours to do the like It makes you also precious in the eyes of God and his people the best Nobility is to excel in grace and vertue and this cannot be better discovered then by love to Gods Ministers and a careful Sanctification of the Lords day and what Influence such examples have upon the vulgar is obvious to every eye I have read that Queen Elizabeth once riding progresse into Suffolk said that now she saw the reason why that Countrey was so well governed for she observed that all the Justices and Gentlemen coming to meet her had every one his Minister next to his person And truly they that honour God shall be honoured by him he will be a Sun and a shield unto them he will give them grace here and glory hereafter and no good thing will he with-hold from them which walk uprightly Godliness is the high-way to happiness the good old way that hath ever beene beaten by all those Saints that now finde rest unto their souls What Aeneas Silvius said of learning may much more be said of Religion and righteousness Vulgar men should esteeme it as silver Noble men as gold and Princes should prize it above their chiefest pearls Semen sanctum statumenterrae the holy seed is the substance of the earth the Saints are the people of Gods purchase that comprehend all his gettings and are much more dear to him then Naboths Vineyard was to him He sets them before his face for ever Psal. 41.12 as loving to look upon them yea upon the very walls of the houses where they dwell Isa. 49.16 they are his portion Deut. 32.9 his inheritance Esay 49.16 the dearly beloved of his soule Jerem. 12.7 and his glory Esay 46.13 And thus they are though accompanied with many weaknesses For as David saw nothing in lame Mephibosheth but what was lovely because he saw in him the features of his friend Jonathan So God beholding his offending Saints in the face of his Sonne takes no notice of any thing amisse in them And truely the knowledge and remembrance of these things is that which doth wonderfully support the godly under their greatest pressures and draw forth their affections Heaven-ward The Saints saith a Reverend Divine are lowly in their speeches but lofty in their actions but especially in their affections which are carried above all Earthly Objects and not content till they are got home to Heaven These starres though they are seene sometimes in a puddle though they reflect there yet they have their situation in Heaven These Birdes of Paradise though they may happilie sometimes touch upon the Earth yet they are mostly upon the Wing and these outward comforts and Creatures are to them but scalae alae wings and winde in their wings to carry them upwards I write not these things Right Worshipful as suspecting your ignorance or doubting your practice of them but only to stirre up your pure minds by putting you in remembrance that wherein you have begun you may be encouraged to persevere till you come to the full fruition and enjoyment of that Crowne of Glory and eternal happiness which Christ hath purchased and will certainly conferre upon all those that love him and long for his appearing For the furtherance whereof I hope the Reading of this Book may contribute something which is the heartie prayer and earnest desire of him who will not cease Sir Madam March 22. 1658 9. To Love Honour and serve you SA CLARKE TO THE Christian Reader Christian Reader IT hath been long and often complained of that our English Divines who of all others are judged the fittest and ablest to write Cases of Conscience in regard of their manifold experiences in this kind have yet done so little The Friers and Jesuites have written many large Volumes of this Subject which yet are rather so many dunghills then so many Gardens of sweet smelling Flowers and tend rather to the corruping of then to the satisfying of troubled soules as may be amply seen in a book lately taught to speake English called the Mystery of Jesuitisme I have long expected and hoped that some abler pen would have undertaken this work of such great tenderness and vast extent the
but becoming drudges to the world and to their children neglecting to bring them up in the nurture and instruction of the Lord as they are commanded Ephes. 6.4 In company and society with men which is sweet and necessary man being a sociable creature but how many sins creep into the use of this mercy as when men voluntary run into idle and vaine company associating themselves with swearers dtunkards whoremongers â—tc when they spend their time in vain profane or rotten communication neither doing nor receiving good as they might and ought to do Quest. What meanes may we use to prevent our abuse of these lawful things Answ. 1. Consider that lawful liberty used to the full extent of it is exceeding dangerous and therefore some restraint is necessary He that will take all the liberty he may will somtimes take that he ought not and the more the flesh is pampered the more the spirit is weakened and foiled Remember who is the Author of all thy libertie in these things and be sure that whilest thou hast the sweetnesse and comfort of them he may have the glory of them Rom. 11.36 Of him and through him and to him are all things to whom be glory for ever 1 Cor. 10.31 Whether ye eat or drink or whatsoever you do do all to the glory of God With the use of natural things labour to joyne a spiritual and so whilest we cherish our bodies we shall also refresh our soules As in the use of meat and drink stir we up our selves to labour for the bread and water of life In putting on our cloaths labour to put on Christ Rom. 13.14 In Marriage meditate much on that sweet contract between Christ and the soul and so in the rest This is an holy Alchimy that draws Gold out of Lead Heaven out of Earth and Grace out of Nature Consider that the right use of peace and plentie is to grow up in the feare of God in peace of Conscience and in the comforts of the Holy Ghost So the Church used her rest and peace Acts 9.31 For where the Lord affords more outward blessings and with them more time and meanes to serve him he looks for the more service from them In our more free and joyful use of Gods good creatures let us carry holy jealousie over our selves lest sin creep in and so we dishonour God Job when his sons feasted together sanctified them and sacâ—ificed according to the number of them saying It may be my sons have sinned c. Job 1.5 Do thou the like mingle not thy joy with sin lest it end in wo. Dr. Tailor on the Parable of the Sower p. 164. CHAP. II. Questions and Cases of Conscience about our Actions Natural Civil Recreative Religious c. Quest. WHat makes an Action good Answ. Every truly commendable and comfortable Action must consist of an absolute integrity of all concurrents and requisites For though some mixture of infirmities and imperfections will cleave to the face of the fairest action an absolute unstained purity being incompatible with mortality yet every several Ingredient must be attended and temperâ— with its own particular goodnesse and honesty and seasonable conformity to the whole or else the whole action though right in other respects is utterly disrobed of all true splendor acceptation and grace Here a little leaven â—oures the whole lump and the iniquity defect and exorbitancy of any one ingredient denominates the whole action naught Quest. What are the Ingredients requisite to make an Action good Answ. 1. It must be good in its own nature and warranted by Gods Word by which all things must be sanctified to us 1 Tim. 4.5 Otherwise let the person be never so pleasing to God his intentions never so good his heart never so zealous the meanes circumstances and end never so excellent yet without this all is naught The Object about which the Action is exercised must be qualified according to the Rules of Religion As works of charity are sweet sacrifices to God but amongst other cautions to season them the Parties that are to partake of them are to be singled out with godly discretion For if we bestow our charity upon a sturdy begger idle rogue canting companion we do not only lose the honour and comfort of our charity but incur much guilt c. We must look to the matter else all may be marred As for instance the matter of our beneficence must be our own goods got lawfully else in respect of divine allowance it will prove an abominable sacrifice The person must be pleasing to God else his best deeds are but beautiful abominations If the person be not justified by faith and accepted through Christ all his Actions natural civil recreative and religious are turned into sin Prov. 15.8 9. So in the Pharisee Luke 18.14 The heart must be sincere else even the noblest duties of Religion are nothing worth Judas preached and wrought miracles yet was a desperate hypocrite See how the Israelites sought God and enquiâ—ed early after him Psal. 78.34 c. yet because their hearts were not upright God rejected them The meanes must be good otherwise let there be never so exact a concurrence of all other causes yet the glory and comfort of the Action is quite daâ—kned As suppose that by a lie thou couldst save thy neighbours life yea his soule yea the soules of all men upon earth yet on thy part all were naught For we must not do evil that good may come of it Rom. 3.8 The circumstances must be seasonable As for example Private prayer is a duty but then it must be in a fit place not in the Synagogues nor corners of the streets but in a secret place Mat. 6.5 6. Meditation of divine things is an excellent duty but not when the Preacher is praying c. The end must be answerable in goodnesse In all our undertakings we must have our eye principally at Gods glory otherwise let all the duty be carried on never so plausibly in the eyes of men it s no better then the cutting off a dogs neck Jehu did excellent service by rooting out the idolatrous house of Ahab and destroying Baals Priests yet it was but murther in Gods account Hosea 1.4 because he sought himself and not Gods glory therein See Boltons General Directions for a comfortable walking with God p. 149. Quest. VVhat things can make a good action to become evil Answ. 1. Impenitency in any sin will staine any action be it in it self never so good Isa. 1.13 to 16. An evil end will defile a good action As to be seen of men c. Mat. 6.2 6. Unbelief makes all actions evil For Heb. 11.6 when we either know not our warrant for it or believe not Gods acceptation of it Rashnesse and indiscretiâ—n marrs good actions Prov. 19.2 when we have not respect to the circumâ—ances of well-doing when good duties are done rudely c. whereas we should be wise to do good Rom. 16.19
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
conscience of sanctifying the Sabbath and choosing the things which will please God c. Isa. 56.4 5 6. Quest. What are the marks whereby we may know our selves to be the adopted children of God Answ. Such are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1.15 and this they shew two wayes 1. By purifying themselves and sound humiliation for their sins that defaced Gods Image in them 1 John 3.2 3. 2. By employing themselves constantly in doing righteousnesse Hereby they are known from the children of the devil 1 John 3.10 Such love the brethren as their fellow-heires 1 John 3.14 Such have the spirit of prayer Rom. 8.15 16. Such serve God not out of a slavish fear but with a filial affection Isa. 56.6 Such wil love them that hate them and blesse them that curse them Luk. 6.35 Mat. 5.44 Quest. How must the adopted sons of God carry themselves in this life Answ. They must be Peace-makers Mat. 5.9 their Father is the God of peace They must not revile such as revile them but rather blesse them seeing they are heires of the blessing 1 Pet. 3.9 They must live without carefulnesse knowing that they have a heavenly Father to care for them Mat. 6.32 and being heires of a better they must not set their hearts upon this world 1 John 2.15 They must willingly submit to their Fathers corrections Heb. 12.9 Mr. Byfield on Peter Quest. VVhat may we do that we may attain the spirit of Adoption and keep the lively sense and feeling of it in our soules Answ. We must diligently attend upon the Ministry of the Word 2 Cor. 3.6 8. for its the Ministry of the Spirit because by it God offers and communicates his Spirit Gal. 3.2 We must beg this spirit of Adoption of God Luke 11.13 We must open the doores of our hearts that the Spirit may enter Psal. 24.7 Rev. 3 20. that is we must call off our mindes from earthly things and we must raise them up to attend to the motions of the Spirit Quest. VVhat are the Signes that we have the Spirit of Adoption Answ. If we have the Spirit of Prayer whereby we can call God Father Zach. 12.10 Rom. 8.15 26. Gal. 4.6 If we have an high esteem of that dignity which is in Adoption John 1.12 1 John 3.1 If we reverence and honour God as our Father Mal. 1.6 1 Pet. 1.17 If we yield child-like obedience to him 1 Pet. 1.14 Rom. 8.14 If we are made conformable to the Image of God our Father and Christ our elder brother Mat. 5.48 Rom. 8.29 1 John 3.9 If we have a lively hope of our future inheritance Rom. 8.17 Quest. How may we preserve the witnesse of the Spirit of Adoption in us Answ. If we do not extinguish it by contempt of the means of grace 1 Thes. 5.19 20. If we do not grieve the Spirit by the filthinesse of sin Eph. 4.30 If we stir it up by our honest endeavours Ames Cas. Consc. CHAP. IV. Questions and Cases about Adoration or Worship Quest. WHat is Adoration Answ. It s the part of Gods Worship whereby a man upon a vile and base esteem of himself as being but dust and ashes submits and subjects his soul to the Majesty and Glory of God Quest. What are the principal Grounds in the heart Answ. Two 1. Abnegation or denial of our selves when we esteem our selves to be meerly nothing Exaltation or advancement of Gods Majesty above all things in the world So Gen. 18.27 Isa. 6.2 Dan. 9.7 Maâ— 15.27 Quest. How manifold is Adoration Answ. Twofold Religious or Civil Quest. What is religious Adoration Answ. It s the Worship of God in which Religion and Godlinesse is exercised expressed and signified Quest. What is to be considered herein Answ. The inward intention of the minde wherein God is conceived as an absolute and omnipotent Lord knowing all things yea the heart of man hearing all our prayers at all times in all places and being the Author Preserver and Giver of all good The outward prostrating of the body as bowing the knee lifting up the hands c. to testifie our subjection unto God as our absolute Lord. Quest. What is Civil Adoration Answ. It belongs to the Second Table and is termed Sociall because its the Adoration or Worship that fellow-creatures give one to another Quest. What is to be considered herein Answ. The inward intention of the minde which must be this that the creature worshipped is endued with excellent gifts by God or that he hath Power and Government over us The Action or outward gesture of the body in token that the creature worshipped is endued with excellent gifts and graced with authority over us So that the bodily gesture both in religious Worship and this is and may be the same and the difference stands only in the intention of the minde Quest. To what things is Adoration due and in what manner Answ. The things are of three sorts 1. God the Creator 2. The creatures 3. The works of the creatures Quest. VVhat Adoration is due to God Answ. It must not be Sociall for we are not Gods companions but Religious which is due to him and to him alone Mat. 4.10 Quest. VVhat Caveats are to be remembred herein Answ. If Adoration be given to god with a false and erroneous intention it makes him an Idol As if our bodies be bowed to worship God out of the Trinity as the Turks do or if he be worshipped out of the Son as the Jews do we worship not the true God but an Idol For God must be so conceived of us as he hath manifested himself in his Word and not otherwise To worship God in at or before a creature is superstition and idolatry and God so worshipped is made an Idol Quest. VVhy so Answ. Because he that so worships him binds his presence operation and grace to those places to which God never bound himself nor his Presence c. God hath not appointed Images to be Pledges of these things eithet by Promise or Precept He therefore that worships God otherwise then he requires or looks to be heard where God will not hear is an Idolater God expresly forbids the VVorship of his Majesty in at or before any creature in heaven or earth Deut. 4.16 17 18 19. Objâ—ct But I intend not to worship the Image but God in the Image Answ. It matters not what thy meaning is seeing God detests that manner of Worship the Israelites worshipped not the Calfe but God in the Calfe Exod 32.8 yet they are said to worship an Idol Obj. God was worshipped before the Ark and there he promised to hear the prayers of his people Answ. They had an expresse Command from God to worship before the Ark and a Promise that they should be accepted and heard which the Idolater hath not Obj. Subjects kneel before the Chaire of State though the King be absent in token of their subjection due to him
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
life and hereafter In general they are said to attend on the Saints and to minister to them Heb. 1.14 Hence Mat. 18.10 In particular 1. They are Stewards to provide for them in their need 1 Kings 19.5 c. 2. As Physicians to cure their maladies John 5.4 3. As Nurses to bear up and keep them from hurt Ps. 91.11 12. 4. As Guides to direct and keep them from wandrings Gen. 24.7 and 32.1 5. As souldiers to guard them Psal. 34.7 2 Kings 6.17 and to destroy their enemies 2 Kings 19.35 6. Rescuers and deliverers to pull them out of dangers Acts 5.19 and 12.7 c. Dan. 6 22. In reference to our soules in this life 1. They are as Prophets or Teachets to instruct them Dan. 8.16 17. and 9.22 Luke 1.15 34 35. Act. 1.11 2. They are Comforters to them in their feares and perplexities Gen. 21.17 Isa. 6.6 7. 3. Coadjutors to stand with them against Satan Zach. 3.1 2. Judg. 9. 4. Fellow-members to rejoyce with them at the Conversion of sinners Luke 15.10 5. Tutors to punish them for their offences that they may be brought to repentance 2 Sam. 24.16 In the life to come they are 1. Watchers to carry their soules at the separation of them from their bodies into Heaven Luke 16.22 2. As Keepers at the last day to gather all the Elect together Matth. 24.31 3. Fanners or Fishers to separate the evil from the good Matth. 13.49 4. Companions in Heaven to joyne with them in praising God Rev. 7.9 10 11. Dr. Gouge on Heb. Quest. Why doth God use the Ministery of the Angels about us Answ. Not for any necessity for he can do it of himself without them but to declare his abundant love to and care of us in providing for our comfort and making farre more excellent creatures then our selves our Keepers Quest. Why are the Angels such tender Keepers of Gods children Answ. First because Christ our Head who is their Lord and Head also hath reconciled things in Heaven and Earth Col. 1.20 viz. Angels and men so that whereas they hate us for our sinnes now they tender us as hiâ— members 2. They love us as Nurses their children now that they see that God loves us so dearly as to give his own and only Son to death for us Thirdly because he hath given them charge and commandment so to do Ps. 91.11 Quest. What comfort doth the consideration hereof bring to Gods children Answ. First When we see our own weaknesse and impotency on the one hand and the multitude power and policy of the enemies on the other When we see a whole Army of sins besieging us and a whole Legion of dangers ready to oppresse us we may be comforted when we consider that not only Gods Protection like a wall of fire is round about us but that he hath also set his Angels to pitch their tents about us so that there are more with us then against us and the blessed Angels are stronger then the powers that are against us and when we consider that God hath not only charged one or two Angels with us but the whole blessed company of them to defend and protect us Secondly when we neglect the Watch over our selves through sleep of soul or body what a comfort is it that the Angels watch over our safety as Mat. 2.13 when Joseph slept dreaming of no danger from Herod the Angel admonisheth him in a dream and tells him how to escape Thirdly when we see great difficulties between us and our desires what comfort is it that we have Gods Angels ready to do it to our hands as Mar 16.3 They can rowle away all stones and make our way smooth for us to all good duties Fourthly when Satan begins to insult and makes as if he would tâ—ample upon us what comfort is it that we have so strong a guard about us one Angel being able to shut the mouth of this toaring Lion as he did those in Daniel Dr. â—ailor Fifthly that their care and attendance on us will be perpetual because their love to us is founded on their love to Christ our Head whose Members and Spouse we are Ob. But Gods children oft fall into inconveniencies how then are they attended by the Angels Answ. First they are preserved by the Angels from many inconveniences that they know not of as we have devils about us continually so certainly there is a conflict between the good Angels and them about us continually Secondly if at any time we fall into inconveniences it s because we are out of our way and then they have no charge over us For Ps. 91.11 Thirdly if we suffer in the custody of Angels any inconvenience it is that we may be tried by it exercised and made better by it For if they keep us not from ill they keep us in ill and deliver us out of it at length so that there is nothing in the world that befalls Gods children but they are gainers by it at last whatsoever it is Rom. 8.28 Quest. What may this Guardianship of the Angels teach us Answ. First Not to grieve these good spirits It s wondrous humility in them that they will stoop to be our servants that are weaker and baser then they and its wonderful patience that they will continue to guard us though we grieve them by our sinnes this consideration would keep us from secret sinnes where no eye of man sees us but God and our consciences and the blessed Angels see us and grieve when we fall into sinne Secondly to blesse God that hath thus honoured us not only by taking our nature on him but giving us his own guard of Angels to attend us which shews that in Christ we are advanced above the Angels indeed they stand and are confirmed by Christ hence called the Elect Angels 1 Tim. 5.21 but they are not the Spouse of Christ as we are he hath honoured our nature more then the Angelical Quest. But what need we the guard of Angels since God can guard us without them Answ. It is not by reason of any defect in God to supply his want of power but further to enlarge and demonstrate his goodnesse God could do it of himself but having ordained such ranks of creatures he makes all to serve for his own ends Quest. What may we learn further from hence Answ. First to take an holy State upon us and to think our selves too good to abase our selves to sin to be slaves to men seeing we have Angels to attend upon us we are Kings and have a mighty guard therefore we should carry our selves answerable Secondly despise not the meanest Christian seeing Angels despise not to attend upon them Quest What excellencies are attributed to the Angels in Scripture Answ. They are said to be excellent for holinesse Mar. 8.38 excellent for beauty Acts 6.15 excellent for strength Psal. 103.20 excellent for wisdom 2 Sam. 14.17 excellent for swiftnesse Hence Isaiah 6.2 Quest. Wherein should we
wilful contempt and carelesse neglect of this Ordinance when it may conveniently be had is dangerous and damnable and to such that threat belongs Gen. 17.14 that soule shall be cut off Thirdly the grace and mercy of God is free and not tied to the outward elements Joh. 3.8 the winde blows where it listeth i. e. God gives grace when where and to whom he pleaseth Fourthly Infants borne of believing parents are holy before Baptisme and Baptisme is but a seale of that holinesse 1 Cor. 7.14 yea to them belongs the Kingdom of heaven Mark 10.14 Object They which are sanctified have faith which Infants have not Answ. God saith I will be thy God and the God of thy seed By virtue of which promise the Parent layes hold of the Covenant for himself and his children and the children believes because the Father believes Object Infants are borne in Original sinne and therefore cannot be holy Answ. Every beleeving Parent sustains a double person 1. As descending from Adam by corrupted seed and thus both himself and his children are corrupted 2. As he is a holy and believing man ingraffed by faith into Christ the second Adam and thus by his faith his children comes to be within the Covenant and partaker of the benefits and priviledges thereof and by the same faith he being a believer the guilt of original corruption in the Infant is not imputed to him to condemnation Object Others that would make it absolutely necessary object John 3.5 Except a man be born of water and the Holy Ghost he cannot enter into the Kingdom of Heaven Answ. First If this be meant of Baptism then the word may carry one of these two sences 1. Christ directs his speech principally to Nicodemus who was a timorous professor who remained ignorant and had long neglected his Baptisme 2. That the Kingdom of heaven is not here put for everlasting happinesse but to signifie the visible state of the Church under the New Testament and then the meaning is that none can be admitted into the Church and made a visible member thereof but by Baptisme nor can any be made a lively member of Christ but by the Spirit Secondly or this place is not be understood of Baptisme but of regeneration wherein Christ alludes to Exod. 35.26 which speaks of clean water and then the meaning is thou Nicodemus art a Pharisee and usest many outward washings but unlesse thou beest washed inwardly by clean water i. e. regenerated by the Holy Ghost thou canst not enter into heaven Thirdly or the necessity of salvation lies not in both but only in the New Birth by the Holy Ghost Quest. Whether are not witnesses commonly called God-fathers and God-mothers necessary Answ. No. First For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion were either ignorant and could not or carelesse and would not bring up their children according to the Word of God and true Religion which they newly professed therefore persons of good knowledge and life were called to witnesse Baptisme and promised to take care of the childrens education But now parents being better taught and qualified the other is not necessary Secondly Christ in his Word hath taught all things that are fit and necessary about Baptisme amongst all which he hath not appointed the use of Sureties Thirdly the whole Congregation present do present the childe to the Lord and are witnesses of his admission into the Church and therefore there needs no other Fourthly that which is required of them to promise and performe may and ought to be performed by the Parents of the Infant baptized who by Gods command ought to bring up their children in the knowledge and fear of God therefore the other are not necessary Quest. Whether have children of excommunicated persons right to Baptisme Answ. Before this question be answered some grounds must be laid down As 1. There are two texts principally about excommunication Mat. 18.17 1 Cor. 5.5 the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven For he is not to be held a true member of the Church but as an Heathen and Publican 2. In excommunication there are three judgements to be considered 1. Of God 2. Of the Church 3. Again of God The first is when God holdeth any obstinate sinner guilty of the offence and consequently of condemnation except he repent The second is of the Church which follows Gods judgement pronouncing the party guilty and subject to condemnation which judgement is not to be given absolutely but with condition of repentance and so farre forth as man can judge by the fault committed as also by the Word which directs how to discern of the impenitency of the sinner The third again is Gods judgement whereby he confirms that in heaven which the Church hath done on earth So then the answer may be 1. That the persons excommunicate are in some respect no members of Christs body and in some other respects they are Quest. How are they not Answ. First in that they are cut off from the company of Beleevers by the sentence of excommunication and so have no participation with them in prayer hearing the Word or receiving the Sacraments and that because the action of the Church stands in force God ratifying that which his Church hath done Secondly because by their sinne they have as much as in them lies deprived themselves of the effectual power of Gods Spirit which should rule and govern them Quest. How are they members Answ. First some are members not actually and in present but in the eternal counsel of God and so shall be in time when they are called Hence Gal. 1.15 Paul saith God had separated him from the womb and called him by his grace So Rom. 5.20 when we were enemies we were reconciled to God by Christ. Secondly some are members onely in shew and appearance as hypocrites Thirdly some are lively members which are united to Christ by faith c. Rom. 8.14 Fourthly some are decayed members who though they belong to Gods Election and are truly ingraffed into Christ yet for the present have not a lively sense thereof like a member in the body that hath the dead palsie such are excommunicated persons For in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ John 10.28 Yet they are not holden so to be in three respects 1. In regard of men because they are excluded from communion with the faithful by the censure of the Church 2. In regard of God because what the Church rightly binds on earth he binds in heaven 3. In regard of themselves because for a time they want the power and efficacy of the Spirit till by true repentance they recover life again Now though in these respects they be not esteemed members yet in truth they are not wholly cut off from the society of the
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
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
the Church of God and the Churches of Christ 2 Tim. 2.20 1 Cor. 11.16 Rom. 16.16 Indeed there are other Ministerial builders whom Christ imploys in that service which he bestowed upon his Church for that end Eph. 4.11 12. who receive their power from him Mat. 28.18 Such was Paul 1 Cor. 15.10 and 3.9 10. yet there he acknowledged that they were Gods building as well as Gods husbandry so v. 5.7 Two things therefore we find in our great Prophet that differences him from all the other prophets 1. That no man knows the Father save the Son and he to whom the Sonne will reveal him Mat. 11.27 John 1.18 Being in his Fathers bosome he knows his secrets and thereby is able to reveale the whole will of his Father to us whereas all other even Prophets and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ 1 Pet. 1.10 11. John 16.13 c. 2. All other Prophets and Apostles can do no more then plant and water but God onely gives the encrease they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit John 5.25 Eph. 5.14 Psalme 13.3 without whose assistance we are altogether ignorant For 1 Cor. 2.14 wherefore Paul concludeth concerning himself and all his fellow-labourers that all is of God 2 Cor. 4.6 7. Our Mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants and so must be God as well as man that he may save to the uttermost all that come to God by him Heb. 7.25 Quest. What are we to consider about Christs Kingly Office Answ. That he hath a Kingdome Isa. 9.7 Dan. 7.13 14. Luke 1.31 c. He is that new David our King which God hath raised up to his Israel Jer. 30.9 Hos. 3.5 Ezek. 34.23 and 37.24 who was in truth both the Sonne of man and the Sonne of the Highest that in one respect we may say to him as they did to David 2 Sam. 5.1 we are thy bone and flesh and in the other sing of him as David did Psalme 110.1 The Lord said to my Lord c. so that the promise made to our first parents Gen. 3.15 may well stand with Pauls saying Rom. 16.20 the God of peace shall bruise Satan under our feet For he came for this end 1 John 3.8 1 Tim. 3.16 and still that foundation of God remaines unshaken Isaiah 43.11 Hos. 13.4 besides me there is no Saviour Quest. What are the special branches of this Kingdom of our Lord and Saviour Answ. First the one of grace whereby that part of the Church is governed which is here militant Secondly the other of glory belonging to that part which is triumphant in heaven Quest. How doth he work upon this on earth Answ. As by his Prophetical office he works upon our minde and understanding so by his Kingly office he rules our will and affections casting down imaginations c. 1 Cor. 10.5 working in us both to will and to do Phil. 2.13 That he sanctifieth us wholly 1 Thes. 5.23 we are taught likewise to believe that both he that sanctifieth and they that are sanctified are all of one i. e. of one and the same nature Heb. 2.11 that as their nature was tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted to the heirs of salvation Quest. How doth Christ exercise his Kingly Office towards the Church triumphant Answ. In that the same God that giveth grace is he also that giveth glory yet so that the streams of them must run to us through the golden pipe of our Saviours humanity For 1 Cor. 15.21 since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said that he will raise us up at the last day John 6.54 who shall then come to be glorified in his Saints c. 2 Thes. 1.10 and shall fashion our vile bodies to his glorious body Phil. 3. ult See Dr. Ushers Incarnation of the Son of God Quest. When doth Christ first live in a Christians heart Answ. When the heart gives a firme assent to the gracious promises made in Christ for the pardoning of sinnes and acceptation to the favour of God and title and interest to life everlasting For as Christ was conceived in the womb of an humble and beleeving Virgin so if we will conceive Christ in our hearts we must be humble to deny our selves in all things and believing to go out of our selves to the promises of God in Christ. Quest. Why must our Saviour be Emanuel God with man Answ. First in regard of the greatnesse of the good which we are to have by him For 1. He is to be God and man together to satisfie the wrath of God to undergo the punishment due to sin as our Surety He must give us title to heaven and bring us thither which none can do but God 2. He must know our hearts wants griefs infirmities and must be every where to relieve us and none can do this but God Secondly in regard of the evils which we are to be freed from He is to defend us in the midst of our enemies and who is above the Devil and sin and the wrath of God and all the oppositions which stand between us and heaven but God He must be man For man had sinned and man must suffer for sinne and without blood there is no remission and then that he might be a merciful Saviour there must be a sutablenesse in the nature that there may be a sympathy Quest. Why must this God and man be one person Answ. Because if each nature were a distinct person then there would be two Christs and so the actions of the one could not be attributed to the other Quest. How doth Christ make us friends with God Answ. First by satisfaction taking away the wrath of God Secondly by the Spirit for God sends his Spirit into our hearts to fit us for friendship and communion with him when we have something of God in us Quest. How shall I know that this Emanuel is God with me Answ. If by the same spirit of his that sanctified his humane nature he works in me desires to be nearer and nearer to him to be liker to him If I am on his side If I be near him in my affections desires and understanding If I finde an inward desire to be more with him and like to him If outwardly in the place where I live I side with him and take part with his cause it s a sign I have an interest in him Quest. What benefits accrue to us by Gods taking our nature upon him Answ. First
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
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
God and Mediatour it follows that Christ is a Mediatour to himself Answ. A Mediatour is so either properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others to himself As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a diverse respect Object But 1 Tim. 2.5 There is one God and one Mediatour the Man Christ. Hence it seemeth that Christ is Mediatour as man not as God-man Answ. The word man here is not taken in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea both Natures together So also Acts 20.28 Object If Christ as God-man be Mediatour then the Divine nature subsisting in the relation of the Son received the Office of Mediator and consequently something may be added to God but nothing can be added to God because he is perfection itself Answ. The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane Nature i. e. Christ received and sustained the Office of Mediatour not as God alone nor as man alone but as God-man the Divine Nature in respect of its voluntary dispensation the Humane Nature properly To the Divine Nature there is not any thing added only a relation but to the Humane Nature there is added a reall change Quest. What are the principal effects and consequents of the personal union in respects of Christ Manhood Answ. First the grace of eminency whereby the Manhood in respect of this personal union is exalted farre above all Creatures and now sitteth at the right hand of God Secondly Created habituall grace which Christ received out of measure Joh. 3.34 It was in him in his full latitude in four respects 1. In respect of its subject here it is to be found in its proper subject as light in the Sun 2. In respect of its nature there is in Christ all kind of grace 3. In respect of the intensenesse of it it s in him in the highest degree both negatively it could not be exceeded and positively none was equal to it 4. In regard of the effects that he might be fit to derive unto his members all that measure and fulness of Grace that becometh such an Head Grace in the Elect is the same in kind with that created Grace that is in Christ. Thirdly Created power which also is out of measure the power of working miracles was in Christ as man constantly and permanently after the manner of an habit not so in the Prophets and Apostles Yea the humanity of Christ besides its inherent power which exceeds also other creatures is also an instrument of the Divinity which is Omnipotent Hence Christ as man could and can do whatsoever he pleaseth either by his Inherent power or as an instrument of the Divinity Hence he received that compleat authority of executing all power both in heaven and earth Matth. 28.18 Fourthly Created knowledge Knowledge in Christ is either increated which is in him as God whereby he knoweth all things Joh. 2.25 or created which is in him as man and is of three sorts Beatificall Infused and Experimentall 1. Beatificall knowledge is called the knowledge of vision whereby he doth not only see God face to face as the rest of the Saints do but sees also the Manhood in personal union with the God-head the knowledge of the blessed and the torment of the cursed of it Joh. 1.18 its principle is the perfect understanding of the manhood Its medium the light of glory 2. Infused whereby he knows all things that can be known by the concreated abilities of Angels or men Of it Isa 11.2 It s principle is an habit infused by God Its medium the light of grace 3. Experimentall whereby he knows all things that can be known by practice and rational observation of events of it Luk. 2.25 It s principle the faculty of reason Its medium personal experience Heb. 5.6 and observation of reiterated events by the light of reason Christs beatifical knowledge admits not of increase in respect either of the habit or act His infused knowledge admitted not of increase in respect of habit though it might in respect of the act His experimental knowledge seems to have admitted increase both in respect of the habit and act Hee grew in wisdome as in stature Luke 20.40 52. Fifthly The right of Divine Adoration Heb. 1.6 Rev. 5.8 Yet we are not to worship with Divine worship the Man-hood as considered in itself but as being personally united to the God-head we worship him as God-man Sixthly Communication of properties which is a manner of speech whence that that is proper to either nature is not only verbally but really predicated of the person consisting of or subsisting in both natures Seventhly Capablenesse of the Office of a Mediatour Quest. What is the state wherein the Lord Jesus executed the Office of Mediatorship Answ. Either the state of Humiliation or Exaltation The estate of Humiliation continued from the time of his Incarnation to his resurrection The estate of Exaltation began at his Resurrection and continues for ever Quest. What are the degrees of his Exaltation Answ. His resurrection opposite to his death His ascention into heaven opposite to his descention into the grave his sitting at the right hand of the Majesty of God i. e. in a state of glory next to the glory of God himself opposite to the continuing in the grave Quest. What is Christ thus in glory now doing Answ. Executing his Mediatory Office not in a condition of humiliation as when here but in a manner suitable to his state of glory Quest. How doth he now execute the Prophetical part of his Office Answ. By sending forth the Ministery giving gifts and making the improvement thereof effectual for the calling home and building up his Elect Matth. 28.18 c. Ephes. 4.11 c. Quest. How doth he execute the Priestly part of his Office Answ. First By appearing in the presence of God for us Heb. 9 24. Secondly By continual presenting to the Father the satisfaction and merit of his perfect obedience performed by him in his state of humiliation for us Rom. 8.34 Hâ—b 7.25 Thirâ—ly By manifesting his constant will and desire that this his satisfactory and meritorious obedience should be accepted of the Father for us 1 Joh. 2.1 Fourthly By declaring it to be his constant will and desire that the benefit thereof should be effectually applyed to us Heb. 7.25 and 10.10 Note Some hold that Châ—ist still in heaven as man doth pray to God the Father properly and formally in respect of his Church whence say they he is called an Advocate with the Father and is said still to make intercession for us yet not that he prayeth in so servile and humble a manner as
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their
11.14 therefore we have need to watch Sin is of a bewitching nature It insensibly soaks into a man as it did into David 2 Sam. 11.2 c. and when once it hath possessed him the heart cannot be withdrawn from it as in Davids example 2 Sam. 11.13 14. and Sampsons Judg. 16.5 c. Secondly in regard of Satan he is a mortal enemie implacable sedulous restlesse and very terrible 1 Pet. 5.8 For 1. His name devil declares him to be an accuser and therein one that seeketh all advantages he can against us 2. An adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contralitigator who will do us all the despight he can as an adversary in Law 3. He is a Lion strong ravenous fierce and cruel 4. He is as a roaring lion doing what he can to affright us and make us yeeld to him 5. He walks up and down wherein he shews himself to be sedulous and restlesse Mat. 12.43 6. He seeks whom he may devoure This declares him to be a deadly enemy that aimes at our death even the damnation of our souls and is there not just cause to watch against such an enemy Thirdly for our selves we are exceeding foolish like the silly fish that with a bait is soon taken By reason of the flesh that is in us we are prone and forward to yeeld to every temptation as dry tinder soon takes fire as gun-powder c. Besides there is in us a natural pronenesse of our selves to decay in grace and to fall from it as a stone to fall downward or for water to wax cold if removed from the fire Fourthly for God who is oft provoked by mens security and carelesnesse to leave them to the tentations whereunto they are subject which if he do we cannot stand as we see in Peter Matth. 26.33.70 Hence 1 Corinth 10.12 Rom. 11.20 Quest. Why must every one be circumspect over himself Answ. First because every one is nearest to himself now our greatest care must be of the nearest to us Secondly every one hath a special charge of himself Act. 20.28 whereby they may save themselves 1 Tim. 4.16 Thirdly every one best knows himself and can best discern when he begins to decay 1 Cor. 2.11 Hence we are exhorted to examine our selves c. 2 Cor. 13.5 Fourthly every one is especially to give an account of himself Rom. 14.12 2 Cor. 5.10 Quest. Why must every one be circumspect over others Answ. First because of the near union of all Christians they are brethren Mal. 2.10 Secondly because of the like common condition of all Others as well as our selves are subject to manifold infirmities and to all sorts of tentations and have the same enemies Thirdly because of the extent of brotherly love Matth. 22.39 This is the summe both of the Law and Gospel If we do this we shall do well Jam. 2.8 Fourthly because of the zeal that we ought to beare to the glory of God For to keep others from falling addes much to Gods honour Dr. Gouge on Heb. Quest. What benefit shall we have by this circumspect walking Answ. It will conduce much to the comfort of our lives For our understandings and judgements are not given us only to plot for the world and to be circumspect for our temporal welfare but to be wise for the maine end to glorifie God and save our souls to get out of the corruption of nature and to maintaine our communion with God the end of our living in the world is to begin Heaven upon earth and whatsoever is done in order to this end is good but without circumspection nothing can be done to this end Quest. What are the impediments that hinder us from this circumspect walking Answ. First the rage of lusts that will not give a man leave to consider of his wayes but are impetuous commanding and tyrannous making men without consideration to rush into sin as the horse into the battel Secondly too much worldly businesse when men are distracted with the things of this life are overloaden with cares they cannot be circumspect for their souls they are like to Martha and neglect Maries part Thirdly Christian circumspection is an hard and difficult work It s an easie matter to talk of others to consider of other mens wayes but to come home and to look to a mans self is an hard taske that few undertake Quest. What is Christian circumspection or watchfulness Answ. It s an heedful observation of our selves in all things and a serious and diligent circumspection over all our ways that we may please God by doing his will and neither commit any sin that he hath forbidden nor omit any duty which he hath commanded This is required Deut. 4.9 23. Mar. 13.33 34. Ephes. 5.14 15 16. and 6.18 Col. 4.2 1 Cor. 15.34 and 16.13 1 Thes. 5.5 6 7 8. Acts 20.28 31. Quest. Wherein doth this circumspection consist and in what is it to be used Answ. First in general it is to be used in all things 2 Tim. 4.5 In all places at all times upon all occasions when wee are alone or in company abroad or at home in the work of our callings general or special in our recreations in our civil affairs morall actions religious duties Luke 8.18 for Satan laies his nets and snares to catch us in all these therefore we had need to look to every step Secondly neither must this watch be kept over some of our parts only but over the whole man and that in all the powers and parts of soule and body that in our inward faculties and outward actions we may please God by doing his will But especially we must keep this watch over our soul Deut. 4.9 over our reason and judgement that it be not darkned with ignorance Matth. 6.23 nor corrupted with Errors and Heresies Over our memories that they retain not vanity and sinful impressions that should be blotted out nor forget those things with which God hath betrusted them Over our wills that they go not before but wait upon holy reason chusing that which it commendeth and refusing that which it disalloweth over our consciences that they be pure and clean not slack in doing their duty nor we negligent in giving heed to their evidence over our thoughts which naturally are only evill and that continually c. Thirdly But above all our other internal parts we must keep this watch over our hearts Prov. 4.23 Heb. 3.12 For the heart is the treasury either of all good or evil and from it the tongue speaks and the hand works and if this fountain be corrupt it will defile all Now by heart we chiefly understand the affections and desires both concupiscible and irascible all the passions of love hatred hope despaire joy sorrow anger and fear and by keeping them we mean their holding in subjection unto reason it self being first made subject to the word and will of God we must watch our hearts to keep out carnal concupiscence from entring and must shut the door
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
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
currere ad conscientiam quam ad sapientiam nisi eadem sit sapientia quae conscientia It s better running to Conscience then to all your wisdom unless you mean by your wisdom nothing but Conscience The unlearned man with a good conscience saith Saint Austin will goe to Heaven when thou with all thy Learning shalt be cast into Hell Surgunt indocti rapiunt regnum Coelorum c. 2. It s absolutely necessary to the very being of a Christian whereas many other things serve only to his better being To suppose a Christian without Conscience were to suppose the Sun without light and fire without heat It s of the very same consequence to spirituall life as the sence of feeling is to natural life which hath the preheminence of all other sences For 1. Feeling is the first sence in being So is Conscience in the new Creature 2. Feeling is of absolute necessity If a man want that he is a dead man So is Conscience absolutely necessary to the very being of a Christian A man may be short in parts weak in duties defective in knowledge and yet be a good Christian but if he hath lost his Conscience he is altogether dead 3. Many creatures excell man in other sences but in feeling man excells most other So the best Christian excells in the tenderest and quickest touch of Conscience 4. Other sences have a particular Organ of their own and lye in a narrow room as hearing in the ear seeing in the eye c. but feeling is extended all the body over both within and without So is Conscience of a vast and universall extent over all our actions intents words and motions from first to last Faith looks to promises Fear to Threats Hope to futures Obedience to duties Repentance to sinnes c. but Conscience looks to all 3. It most fortifies the soul with strength against and gives victory over all Adversaries It s like the Ark with a window in the top to let in light from Heaven Like Elias Mantle it divides the waters and carries the godly soulâ— through a flood of miseries as on dry Land It encourageth in the middest of fire and fagots accompanieth into Dens and Caves and made the Martyrs sing in Dungeons and flames It s like the Anvile that breaks whatsoever is beaten on it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1.18 It s devoid of fear as Job 5.22 It will encourage a man to hold up his head before any judgment seat Act. 23.1 yea before Gods Tribunal 1 Joh. 3.21 A chearfull Conscience makes a chearfull countenance Prov. 15 13. Tranquilla conscientia tranquilla omnia 4. It annoints the head with oyle and makes the cup run over with joy and consolation Good Conscience's peace is the peace that passeth all understanding It makes a Heaven upon Earth It s a continuall feast Prov. 15.15 the stranger intermeddles not with his joy His feast is above Ahasuerus's Est. 1 4. It s the greatest good a man can have and the procurer and maintainer of all the good that a man is capable of here It s the only Paradise that God loves to walk in the only Throne which Christ sits in the only Temple which the holy Ghost dwells in the golden pot which the hidden Manna is kept in the white stone which the new name is written in c. 5. It s not only a reall good it self but makes all other things better where it hath to do whence it deserves the title of a good Conscience Riches Honour Learning c. are not good really but only in opinion nor doe you alone make any man the better But a good Conscience makes all good and good better where it comes It finds some sinfull and leaves them holy proud and leaves them humble covetous and leaves them content c. It mends Magistrates Ministers poor rich yea all It s the treasury of good and therefore brings out nothing but what is good Good communication good conversation yea it makes actions indifferent in their own nature to become good and actions good to become better Quest. What is the danger and mischiefe of an evill Conscience Answ. First Here commonly is the first decay of a Christian. Hymeneus and Alexander first put away a good Conscience and then sunk in their Faith 1 Tim. 1.20 when the Conscience is once corrupt then presently so is the judgment then the affections then the life and then all Corruption in the Conscience is like poison in the Spring head No man aimes at the height of impiety at once and this is commonly the first step when Conscience likes not to retain the knowledge of God he gives vp to vile affections then to a reprobate minde and at last to be filled with all manner of unrighteousness Rom. 1.26 28 29. A hopefull professor by this meanes soone becomes a dangerous Apostate and at last a down-right Atheist Tit. 1.15 16. The Sun beginning to set in Conscience night hastens on in the affections Then farewell grace and when the Sun goes back in the heaven of Conscience the shadow goes back many degrees in the Diall of Comfort then farewell peace Secondly As the first decay usually begins here so it proves the worst and most dangerous A breach in the Conscience is like a breach in the Sea-bank or like a leake in a ship very desperate Some sins and slips are like the breaking of a Leg or Arm that may be set again but this is like the breaking the neck of which few recover Paul tells of some that had given themselves over to lasciviousness c. Ephes. 4.19 but they came to this height of impiety by blinding their minds and deadning their Consciences In the last dayes many depart from the Faith and give heed to seducing spirits c. 1 Tim. 4.1 but they first feared their Consciences ver 2. It s the ready yea the only way to the sin against the holy Ghost Thirdly Either thou must resolve to make a good warfare for a good Conscience or to suffer an ill warfare made upon thee from an evill Conscience Of all wars Civill-war is the worst and of all Civill-wars Domesticall and of all Domesticall Matrimoniall For where the relation is nearest division there is unkindest But there is one war worse then all these the personall division is worse then between man and a wife Some have thought that they were able to make an offensive war against Conscience But none were ever able to make a defensive To fight against Conscience is to fight against God and who ever fought against God and prospered Job 9.4 If Conscience be disregarded in his two first Offices he will be known in his two last If his ministeriall reproofs and Magistraticall rods be slighted He will as a witness and a Judge chasten thee with Scorpions Fourthly When any have betrayed their trust and yielded up this Fort to Satan
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves Secondly the precious esteem and account that God hath of them they are his treasure his Jewels Mal. 3.17 A peculiar people and his heart is upon them Thirdly it implies a more peculiar care of them then of all the world besides for they are said to be given to Christ out of the world that he may keep them Indeed God is a preserver of all Job 7.20 Psal. 36.6 but he hath a gracious presence with his children which is not from his infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs power which is omnipotent John 10.29.30 Their life is hid with Christ in God Collos. 3.2 and they have a Crown laid up in Heaven 2. His fidelity and immutability He is the Amen the Alpha and Omega the same yesterday to day and for ever Heb. 13.8 3. His love and compassion which quickens both power and fidelity and sets all on work when we were enemies he died for us Rom. 5.10 How much more being reconciled will he care for us which is far lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe Fifthly it implies a strong tie and obligation upon Christ to keep them For they are given him as sheep to the Shepherd And he by one oblation hath at once for ever perfected the godly Heb. 10.14 Quest. What doth the phrase imply where Christ is said to be sent into the world Joh. 17.18 Ans. First That though the three Persons in the Trinity are equal in nature and dignity yet the Scripture represents to us an order in their operations to us ward especially in the work of our redemption so the Father is said to send Joh. 17.2 Gal. 4.4.1 Joh. 4.9 The Son is said to be sent to be the person that shall procure our redemption the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us Joh. 14.16 and 16.7 Secondly This sending of Christ doth not relate to him as the second person for so he is not sent but begotten but as he is Mediatour as God and man and denotes his Incarnation with the discharge of all those duties which thereby he undertook Thirdly It signifies the authoritative mission and calling him to that work Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore he often calls it the command he had from the Father implying that if he did not accomplish all for which he was sent he should be guilty of unfaithfulness and disobedience Seventhly Yet we are not to think that this is done against Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes which is the sending most spoken of in Scripture 2. There is a sending as a Prophet to teach and guide his Church So Joh. 17.18 and he doth not teach only externally but internally by giving a seeing eye and understanding heart Quest. What necessity was there of Christ to be thus sent Answ. First Had not the Father thus sent Christ into the world there had been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that it was his only begotten Son that he sent the greatest gift that he could give Thirdly Christ mission is the original and root of all the Churches mission that is As the Father hath sent me so I send you Joh. 20.21 For Christ being sent is thereby made the head of his Church as Church power is seated in him as the original and therefore all the missions of Church Officers now is reduced to this as the Fountain of all therefore they are called the Ministers of Christ the Ambassadors of Christ they administer all in his name and every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every Priest was to expiate sin by sacrifices now because God would have burnt offerrings no longer neither could the blood of Rams c. purge away sin therefore Christ came to make an attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences Thirdly This Priestly Office of Christ is not only in the oblation of his body but also in his prayers for us For so did the Priests under the Law and Christs prayers for us are of two sorts 1. Whilst he was on earth he prayed for us Joh. 17. 2. Now he is in heaven he
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present