mercy What comes naturally comes easily without pain as beams from the Sun water from the spring heat from the fire Hence Psal. 9.10 They that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Quest. How can Gods anger be said to be turned away from his children when yet oft-times they finde the effects of it in the course of their lives Answ. There is a double anger in God 1. Vindicative 2. Fatherly Now God after our first conversion removes his vindicative anger from us after which though he sometimes threatens and frowns upon us yet it is with a Fatherly anger and this is that which God removes together with the shame and correction attending it when we repent of our sins and reform our ways Or There is A childe of anger A childe under anger Now Gods children after their conversion are never children of wrath and anger though sometime they be children under anger if they make bold with sin so that then though they have the right of Sons yet they cannot make use of it to go boldly to the Throne of grace conceiving God to be angry with them and so continue till they humble themselves reform their ways God was so angry with Moses that he suffered him not to go into the land of Canaan Numb 20.12 so he was with David when he had numbred the people 2 Sam. 24.1 and with the Corinthians for their unworthy receiving the Sacrament of the Lords Supper 1 Cor. 11.30 These were all children under wrath but not children of wrath Quest. How may we know Gods anger to be removed when yet we â—ndure the afflictions Answ. God is infinitely wise and in afflicting hath many excellent ends as First when he afflicts us it 's to correct us for our sins after which when we have pulled out the sting of sin by confession and humiliation though the affliction doth continue yet his anger doth not Secondly affliction somtimes is only for the exercise of our faith and patience and trial of our graces and for the exemplary manifestation unto others of Gods goodnesse to us But even then we may know that afflictions come not in anger to us when after repentance God speaks peace to our consciences so that though the grievance continue yet it 's attended with peace and joy in the Holy Ghost See Dr. Sibs his returning Back-slider Quest. How is God said to be angry with his children Isa. 64.5 Answ. Gods anger toward his children doth not exclude them out of his love seeing it is not the anger of an enemy but of a gracious father who is not angry with their persons to destroy them but with their sins to convert and save them As children by their miscarriages may anger their parents and provoke them to frown upon them yea sharply to correct them and yet at the same time their parents entirely love them and seek their amendment So Gods children when they sin provoke him to anger and are said to be out of his favour not that God changes his fatherly affections or purposes utterly to reject them but only changes the effects of his love into effects of hatred by suffering them to be vexed with terrours of consciences and outwardly scourges them with temporary afflictions not out of hatred to their persons whom he hath once loved in Christ and therefore for ever loves them but for hatred of their sins and love to their persons whom by this means he brings to repentance and reformation of their ways Quest. What is anger in God Answ. The ancient Fathers do unanimously agree that anger in God is nothing but the Divine revenge or punishment that he inflicts for sin For there are no perturbations or troubled affections in God as there are in men Hence St. Austin saith Ira Dei non est perturbatio concitati animi sed tranquilla constitutio justi supplicii And again Cum irasci dicitur Deus non significatur perturbatio qualis est in animo irascentis hominis sed ex humanis motibus vindicta ejus irae nomen accepit So then Gods anger being nothing but his revenge or punishment that he inflicts for sinne it must needs follow that the anger of God is always provoked by sinne so Gen. 6.11 with 17. and 18.20 Job 31.3 Quest. Why doth God poure out his anger upon sinners Answ. First because of his justice for though God be not delighted with our suffering yet he is delighted with his own justice according to which punishment is due to sin It is not evil therefore in God to punish wicked men because it proceeds from his love of justice But it s evil for men to deserve punishment because it proceed from the love of wickednesse Secondly because it s for our profit For this is the principal end of all Gods punishments that they amend the sinner Hence St. Austin saith Quicquid Divinitus ante ultimum judicium vindicatur non ad interitum hominum sed ad medicinam valere credendum est Neither will it weaken this argument to say that wicked men are so far from being warned by their punishments to avoid sin as that they are hardened by them to the aggravation of their condemnation because notwithstanding this they have this profitable effect on the godly For by the punishment of fooles wise men are reformed As Cyprian saith supplicia imprudentium prudentibus conferunt sanitatem Thirdly because of the ordination of Divine providence For God is the Author of order in the world and suffers nothing that wants order But sin is in its own nature nothing but disorder Hence Aquinas saith rightly Aequum ordinatum est ut qui contra voluntatem Divinam percipere voluit peccati voluptatem ut contra voluntatem propriam cogatur experiri supplicii acerbitatem It 's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of God should taste of the bitternesse of punishment contrary to their own wills D. Daunant on Col. CHAP. XI Questions and Cases of Conscience about some of the Antinomian Errours Quest. THe Antinomians say That through the blood-shed and righteousnesse of Christ in their free Justification God sees no sin in them and therefore they should see no sin in themselves Or if they do see it with the eye of Reason yet they should not see it with the eye of faith Quest. Is this true Doctrine Ans. No for the blood of Christ was never shed to destroy all sense and sight of sin in believers But he died rather to make them sensible of their sins For he died to save his people from their sins 1 John 3.5 Tit. 3.14 but by the sight of sin they come to be weaned from it and so saved out of it and hence it is that the greatest and deepest spirit of mourning for sin is poured out upon believers when God hath poured upon them the
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
210. Now that God hath his great day for afflicting his owne people appeares by these texts Jsa 42.24 Jer. 10.25 and the reasons are First Because there he doth more especially love and therefore he will assuredly visit as occasion is justly offered for his so doing Amos 3.2 you only have I known of all the families of the earth therefore I will punish you for all your iniquities So Jer. 25.29 1 Pet 4.17 Secondly There God more especially hates As he loves their persons so he hates their sins yea by how much the more he loves their persons by so much the more we may in a qualified sence say that he hates their sins as being the only enemies of the eternal welfare of their soules and therefore though he corrects them in measure yet he will not suffer them to goe altogether unpunished Jer. 30.11 Thirdly God is very tender and jealous of his owne honour it being to him as the apple of his eye the richest jewell in his cabinet But the transgressions of his own people asperse him with dishonour Rom. 2.23 Through breaking the law they dishonor God yea their sins in some respect are greater then the sins of others being committed against greater light sweeter motions of the Spirit lowder cries of conscience richer means of grace more frequent purposes promises and vows of better obedience and God hath said that such as honour him he will honour and such as despise him shall be lightly esteemed 1 Sam. 2.30 Fourthly God hath still at hand a whole world of executioners even all Creatures who are ready to run at his command Psa. 119.91 and therefore when the day of visiting his people comes he cannot want either accusers or executioners See Conants Parlament Sermon Fifthly There is some thing of Adams filth even in the purest which must be washed out with these waters of Marah Jsa 27.9 and afflictions puts them upon judging themselves that they be not judged by God 1 Cor. 11.30.31 Sixthly Affliction is sometimes intended for the prevention of sin Men are apt to offend in prosperity Iob. 1.5 Psa. 119.67 2. Cor. 12.7 Seventhly Troubles drive men to God as sickness lameness blindness c. brought many to Christ who otherwise had never sought after him Eighthly God by these trieth the spirits of men as he led Israel 40 years in the wildernesse to prove them Deut. 8.2 So Rom. 5.3.4 Prov. 24.10 Ninthly Graces are much exercised by afflictions Hence one said Qui nescitâ—are are discat navigare He that knows not how to pray let him go to Sea and as afflictions abound so grace where it is once wrought abounds Tenthly God intends to work glory to himself thereby For First He justifies the power of his grace thereby against the slanderous accusations of Satan who accuses our service to be mercenary as he did Jobs Job 1.6.8 9 10 11 but he found him the same upon the dunghill as when he was cloathed in scarlet Secondly Saints are added to the Church daily and so great honor brought to God by the examples of the patient sufferinâ— of Gods people Jam. 5.10 1 Pâ—t 2.20.21 When the people saw the constancy of Cipryan in his Martyâ—dome they cryed out Let us also with our holy pastor die Moriamur simul cum sancto Episcopo Jâ—stin Martyr testifies of himself that having been trayned up in the school of Plâ—to he was converted to Christianity by seeing the patience of the Christians in their Martyrdome Sanguis Martyrum semen Ecclesia the blood of Martyrs is the seed of the Church Thirdly God shews then the glory of his power in drawing them out when they are sunke deep in sorrow He casts them into extremities that he might save them out of such doubtfull dangers As with the blind man John 9.3 and Lazarus whom he suffered to lie Four days dead Iohn 11.39 So Exod. 14 13. God also turneth the crosses of his people into Crowns and so their afflictions make for their further glory For First The readiest way to heaven is by weeping Cross. Christ who came from the noe could finde noe other way thither againe Luke 24.26 So Acts 14.22 Heb. 12.6.8 Luke 16.22 His fatherly Correction keeps off the severity of his judgements fits thee for mercy and so foâ— heaven too Secondly As they are a way to glory so they work a proportionable reward of glory Qâ—o plus tormenti tanto plus erit gloria .2 Cor. 4.17 Rom. 8.18 See Dr. 〈◊〉 Parlament Sermon So then thou mayst be assured if thou beest a son thy heavenly father will correct thee yet for thy comfort remember that First He never doth it till there be need 1. Pet. 16. Secondly In wisdom Heb. 12.9.10 Thirdly In measure Jsa 27.8 28.26 c. Jer. 46.28 1. Cor. 10.13 Fourthly In love and tenderness Prov. 3.12 Heb. 12.5.6 Rev. 3.19 Isa. 63.9.40.11 Psal. 103 13 14. Hos. 11 89. Fifthly for a moment only Psal. 30.5 103.9 125.3 Isa 10 25. 54.7.8 57.16 Jer. 10.12 Mich. 7.18 Sixthly To try thee what dross of corruption and what found mettal is in thee Deut. 8.2 Psal 66.10 Prov. 17.3.3 1 Pet. 1.6.7 Jam. 1.2 Seaventhly To purg out sin Jsa 25. and 27.9 Prov. 20.33 Psa 119.62 Eighthly To refine and make the virtues of Christ more stirring in thee Dan. 11.35 and 12.10 Zach. 13.9 1. Pet. 1.5.9 to refine and make the vertues of Christ more shining in this Dan. 11.35 and 12.10 Zach. 13.9 1 Pet. 1.6 7. Ninthly to stir up quicken and encrease all saving graces in thy soul John 15.2 Rom. 5.3.4 5. Isa. 26.9 Jaâ— 1.2 3. and amongst all the rest faith alwayes become most famous by afflictions as Heb. 11. Tenthly to make thee blessed Job 5.17 Jam. 1.12 and 5.11 Psal. 94.12 Eleventhly to save thee 1 Cor. 11. â—2 2 Cor. 4.17 Twelfthly he will ever be with thee in trouble Isa. 41.10 11. and 43.2 Psal. 91.15 Thirteenthly he will deliver thee Job 5.18 19. Psal. 34.17 18 19. and 50.15 and 91.15 Fourteenthly nay never was Goldsmith more curious to watch the very first season when his gold was throughly refined and fitted for use that he may take it out of the Furnace then our gracious God waits with an holy longing that he may have mercy upon thee and deliver thee Isa. 20.13 See Boltons Preparation to death p. 31. Fifteenthly by afflictions we are made conformable to our Head Christ. Sixteenthly we cannot bear proâ—perity It is as strong waters to a weak stomack It makes us forget God and the vanity of all earthly things and our selves and our own mortality and to forget others what respect is due to them Hence David confesseth Psal. 119.75 In very faithfulnesse thou hast corrected me Quest. What designe hath God in afflicting his children Answ. To teach them to know him and to trust in him and to know themselves It s a true â—aying of Luther Schola crucis est Schola lucis the House of Correction is
the School of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His rods when sanctified are powerful Sermons to teach us 1. To know God and this is life eternal to know him John 17.3 It s said of Manasseh 2 Chron. 33.13 Then he knew that the Lord was God Affliction teacheth us not only to know God in his power anger hatred of sinne but also in his goodness and mercy For God doth so sweeten the bitter Cup of affliction that a child of God doth often taste more of Gods love in one moneths affliction then in many years of prosperity 2 Cor. 1.4 5. and 7.4 Affliction also teaches us to know God experimentally and affectionatively so to know him as to love and feare him and to flie to him as to our Rock and hiding place in the day of distresse Cant. 3.1 2 3 4. By night i. e. in the time of divine desertion c. 2. Not only to know God but to trust in him also 2 Cor. 1.9 3. To know our selves also when the Prodigal was in adversity he came to himself Luke 15.17 they teach us to know that we are but men Psal. 9.2 yea but frail men Ezek. 21.17 and that God can crush us as easily as we do moths which will make us to stand in awe of God and to study to serve and please him Secondly Gods aim in affliction is to keep us from sin So 2 Cor. 12.7 or when we have sinned to bring us to repentance for it and from it For 1. They open the eyes to see sin as Gen. 42.21 Oculos quos culpa claudit poena aperit 2. They open the eares to discipline as Deut. 5.27 For Jer. 2.24 3. They open the mouth to confesse sin Judg. 10.15 4. They command us to depart from iniquity Iob 36.8 9 10. They are Gods Furnaces to purge our drosse Gods Files to pare off our spiritual rust Gods Fanns to winnow out our chaffe Dan 11.35 and 12.10 Thirdly Gods end is also to make us holy and righteous Isa. 26.9 Hebr. 12.10 Fourthly to make the world bitter to them and Christ sweet For Prov. 10.4 Fifthly to prove their graces Rev. 2.10 Deut. 8.2 1. The truth and sincerity of them Hence he loaded Job with afflictions and the strength of our graces for it requires a strong faith to endure great afflictions 2. To emprove our graces For as the Palme-tree the more it s pressed the hiâ— her it grows so do the graces of Gods people Sixthly it is to put an edge upon their prayers and all their other holy services 1. Upon Prayer what a fervent prayer did Manasses make when he was in fetters in the dungeon 2 Chron. 33.13 18 19. When Saint Paul was struck off his horse and smitten with blindnesse then he prayed to the purpose Acts 9.11 So Isa. 26.16 2. Upon Preaching Prosperity glutteth the spiritual appetite Adversity whets it 3. Upon the Sacrament How sweet is the Sacrament to a true Saint after a long and great sicknesse 4. It makes God and his Word precious If God set our corne-fields on fire as Absalom did Ioabs then we come running to him and how sweet is a Scripture-Promise to a childe of God in his distresse Hos. 5. ult Quest. What considerations may chear up our hearts in the time of affliction Answ. First that God never afflicts his people but out of pure necessity 1 Pet. 1.6 as a tender father never corrects his children but when he is forced to it Lam. 3.33 Isa. 27.9 It s sin that puts thunderbolts into Gods hand God never scourgeth us but it is with a whip made of our own sinnes Prov. 5.22 Rom. 2.5 Hence Isa. 28.21 It s his strange work Secondly he doth it out of his true and real love Heb. 12.6 7 8. Obj. Do not divine afflictions proceed from anger was not God angry with Moses for speaking unadvisedly Psal. 106.33 and with David for Adultery Answ. This anger was a fatherly anger rooted in love It was not Ira quae reprobat but Ira quae purgat It was not Ira hostilis exterminativa but Ira paterna medicinalis As it s sometimes a great punishment for God not to punish Isa. 1.5 Hosea 4.14 So it s a great mercy sometimes for God to withdraw his mercy Thirdly afflictions are a part of divine Predestination that God that hath elected us to salvation hath also elected us to afflictions 1 Thes. 1.3 4 6. Rom. 8.29 Fourthly they are part of that gracious Covenant which God hath made with his people Psal. 89.31 c. In which Text three things are observable 1. A supposition of sin If his children forsake my Law c. For it is alwayes the cause sine qua non the cause without which God would never chastise us and mostlie it s the cause for which he chastiseth 2. A gracious Promise Then will I visit their transgressions with the Rod and their iniquiry with stripes 3. A merciful qualification Nevertheless my loving kindnesse will I not take from him nor suffer my faithfulnesse to faile c. So Psal. 119.75 Fifthly Consider that afflictions are part of the Saints blessednesse Iob 5.17 Behold happy is the man whom God correcteth c. Afflictions when sanctified are instructions and so are evidences that we are in a blessed condition Psal. 94.12 Job when upon the dunghil wonders why God should so set his heart upon him as to visit him every morning and try him every moment Job 7.17 18. Lazarus full of sores and in his rags was happier then Dives in his robes Pâ—ilpot in his Colehouse then Bonner in his Palace Sixthly consider the gracious ends and designes that God hath in afflicting his children mentioned before Seventhly the sweet and precious Promises that he hath made to them to comfort and support them in the day of their affliction â—iâ—â—hly that all afflictions shall at last work for their good Rom. 8.28 God beats his children as we do our cloathes in the Sunne only to beat our dust and moâ—hes God puts them into the Furnace not to hurt but to untie the bonds of their sins as Dâ—u â— 25 God will either deliver them out of afflictions or send them to heaven by them Quest. What else may comfort us in the times of affliction Answ. First consider that by afflictions we are conformed to the Image of Châ—ist Rom. 8.29 Secondly that Christ himself suffers with us nay suffers in us Actâ— 9.4 Christ beinâ— the head of that mystical body whereof we are members Thirdly he will 〈◊〉 then us with his grace that we shall be able to say with the Apostle Phil. 4.13 I can do all things yea and suffer all things too through Christ thaâ— sâ—â—â—â—gâ—neth me Fourthly Christ will sweeten all those waters of Marah to us that we shall finde them most delicious in the cloâ—e Cam. 1.13 A bundle of 〈◊〉 is my beloved to me he shall lie all night between â—y brâ—â—sts though a bundle
of bitternesse yet I 'le lodge him as near my heart as may be Fifthly as liâ—ht is to a man that hath lien long in a dungeon as the Haven is to the Mâ—â—riner that hath been long tossed at the Sea So shall Heaven be to that soul that hath been under long and grievous afflictions Quest. What must we do to prepare for â—fflictions Ansâ— First get a stock of graces For sicknesse is a time of spending not getting grace Wo to that man that hath his graces to get when he should use them Now the Graces to be stirred up before-hand are 1. A tâ—ue and a stronâ— fâ—ith for a little faith will faint under great afflictions when the winâ—e blew fiercely Peters little faith â—ailed Mat. 14.30 2. A great measure of patience to enable us to wait quietly and contentedly till God comes in with help who many times deferres till the fourth watch of the niâ—ht as Mat. 14.25 3. A great stock of self-denial humility contempt of the world heavenly mindednesse Such will be as safe as Noâ—â— in the Aâ—k and as those which had sufficient food in the seven years dearth in Egypt Secondly a stock of assurance of salvation For grace without assurance and knowledge of it cannot comfoâ—t in the day of distresse â—ob 19.25 this was Jobs comfort So Paul Rom. 8. â—8 Thirdly a stock of divine experiences whereby we may argue from them in the day of adversity So Moses Numb 14.19 and David 1 Sam. 17.37 and Paul 2 Cor. 1.10 Fourthly a stock of Sermons we should use Sermons as good husbands do their money some they lay out for their present occasions and some they lay up in case of sicknesse Hence Isa. 42.23 we are commanded to hear for after-time Fifthly a stock of Scripture-Promises which will be as so many reviving cordials and spiritual Anchors to uphold us from perishing in the day of distresse So Dâ—vid Psal. 119.92 I had perished in mine affliction unlesse thy Law had been my delight Quest. But what may we do to know the meaning and voice of Gods Roâ— Answ. Gods Rod ordinarily speaks three Languages 1. It corrects for sin 2. It tries and exercises grace 3. It instructs in holinesse sometime it s for the two latter and not for the former as in Jobs and the blinde mans case But usually it s for all three Lam. 3.39 Isa. 42.24 Luke 1.20 1 Cor. 11.30 Quest. How shall we know whether our afflictions are only for trial and instruction and not for sin Answ. It s safest to believe that they are for sin also when upon our selves though out of charity we judge them not so to others Rom. 5.12 For though all afflictions are not sent directly and specially for sin yet sin is the original of all afflictions Quest. What course must we take to finde out that particular sin for which God corrects us Answ. First Somtimes we may reade our sin in our punishment As in Adonibezek Judg. 1.7 Secondly consider what that sin is for which thy conscience most accuseth thee Thirdly what is the sin of thy constitution what is thy dilectum delictum thy peccatum in delitiis thy beloved and bosome-sin of which David speaks Psal. 18.23 I have kept my self from mine iniquity Fourthly when sick and near death consider what sin doth most trouble and perplex the conscience Fifthly What those sins are for which thy godly Minister under whose charge thou livest doth reprove thee and of which thy true and real friend doth accuse thee But if thou canst not hereby finde out the particular sin labour to repent of all and then we shall be sure to destroy that sin for which God afflicts us See Mr. Calamie's Godly mans Ark. Quest. What means may we use to quiet our hearts in afflictions Answ. First Remember that they are inflicted by the Decree of Heaven and that God is the Author of all our afflictions implied Job 5.6 So Jer. 51.53 55. Psal. 39.9 c. Secondly that they are sent to try thy patience to shew how well thou canst suffer Thirdly it s the common state of all mankind we are all borne to sorrow Job 5.7 As a man we must beare what is common to man and as a sinful man we bring troubles on our selves and therefore should say with the Church Mich. 7.9 I will beare the indignation of the Lord because I have sinned against him Fourthly that God takes care for his children and then especially when they are in affliction Psal. 40.17 I am poor and needie yet the Lord thinketh of me So Jer. 29.11 Isa. 49.13.14 15. Fifthly that God intends us no evil but good thereby Jer. 24.5 For Rom. 8.28 Sixthly when in affliction be assured that it shall be better with thee then now and so let thy future hopes work thy heart to patience James 5.6 the darkest night shall have a faire morning The Rod of the wicked shall not alwayes rest c. So Isa. 54.11 and 62.3 Seventhly what we lose by afflictions are such things as may be spared and which God will make up in as good or better God and Christ and Grace and Heaven cannot be lost Zach. 10.8 2 Cor. 4.8 9. Zeph. 3.19 Eighthly no affliction shall be too much or too long for that only is too much 1. That exceeds our desert Whereas Ezra 9.13 Thou hast punished us lesse then our iniquities deserve 2. Nor too much in regard of our strength for God proportions his burdens to our backs and his stroaks to our strength Isa. 27.7 Obj. But Paul saith 2 Cor. 1.8 that he was pressed out of measure Answ. First Indeed he met with unreasonable men who knew no measure and his afflictions were above his strength as a man but he was able to do and to suffer all things through Christ strengthening him Phil. 4.13 At such times God encreaseth their power Isa. 40.29 c. Secondly nor too long though we are apt to cry How long and a little time seems long But God who intends our good must take a time answerable to his own intentions when the sore is cured the plaister will fall off If we be not in the fault usually thy time is short A day the evil day Eph. 6.13 A night Psal. 30.5 A peice of a night Isa 17.14 A moment Isa. 54.8 A small moment ver 7. Quest. How can this be when afflictions are oft much longer Answ. First in the times of affliction there are many lucida intervalla intermissions partly by ease from the pain and grief that oppresseth and partly because of the joy and sweet communion with God which times being substracted there remaines but a little time Secondly when the affliction is past and we look back to see what good came by it how lusts were purged or prevented how graces were cherished or encreased how sweet mercies are when restored we shall easily say that it was not too long only our patience was too short Thirdly if we consider the eternity wherein
we shall reap the fruit of our sufferings we shall conclude that it was not too long See Mr. Valentines Parl. Sermon Quest. What are the benefits of receiving our afflictions as from God Answ. First it will put us upon serious humiliation for our sins whereby we have provoked him against us the rather because no hand can heal us but the same that hath wounded us Hosea 6.1 2 Chro. 7.14 Secondly it will bear up our spirits not to sink when our afflictions come thickest and lie heaviest upon us For it is our Fathers Cup and that only for correction Psal. 76.10 Thirdly it would restrain us from using any unwarrantable meanes for our deliverance Quest. What is especially to be feared when afflictions are heavy and long upon us Answ. First then especially fear and look to the seeds of rage and madnesse which are in thy heart Never more need to look to the banks then when a tempest is upon the sea Have you seen a beast break his teeth upon the chaine that ties him or a dog poure forth his revenge upon the stone that hurt him then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts when Gods hand lies close upon us When thou hearest of the strange impatience of Jonah at the beating of the Sun upon his head unto whom yet it was a wonder that he did now see the Sun when thou hearest of those deep expostulations of David with God Psal. 77.9 10. Hath he forgotten to be gracious forgotten his Promises forgorten his Truth forgotten his Power and Mercy and shut up all his kindnesse in displeasure when thou hearest the impatiencies of Job yet a man renowned for his patience Jam. 5.11 expostulating and charging God Is it good for 〈◊〉 that thou shouldest oppresse Iob 10.3 when thou hearest of those deep curses of Jeremy against the day of his birth Ier. 20.14 18. of those froward expostulations and debates of the people of Israel with Moses and of Moses with God VVhy hast thou evil entreated this people why hast thou sent me Exod. 5.28.22 Oh then reflect upon thy selfe and be afraid of thine own evil heart which is farre more likely to break out against God then any of those were and for prevention hereof keep in thy sight the history of thy sins make them as hainous to thy own view as they are in their own nature The way not to rage against afflictions is to know our selves aright that will make us to confess as Ezra That the Lord hath punished us less then our iniquities have deserved Ezr. 9.13 The way to bear the hand of God with patience is to confess our sins and to be humbled for them Levit. 26.40 41. Wherein is shewed that the sight of our sinne and humiliation for it is the way to make us accept of the chastisements of God so Lament 3.39 Wherefore doth the living man complain a man for the punishment 〈◊〉 his sins Where are three strong reasons why we should not murmure in our affliction First We are men and what an impudency is it for the clay to swell against the Potter that formed it and complaine why hast thou made me thus Secondly We are sinners all the punishments we suffer are the wages of our owne iniquities an◠what a madness is it to complaine against the justice of our Judge Thirdly We are living men and therefore God hath punished us less then our sins deserve for the wages of sin is death Rom. 6.23 and what ingratitude is it to repine against mercifull and moderate punishments and yet we are prone hereunto But it is the cure See v. 40. Let us search and try our wayes and turne again unto the Lord our God the more that we grow acquainted with our sinful estates and marvellous provocations with the patience and promises of God the more we shall justifie God and wait upon him the more we shall judge our selves less then the least of Gods mercies forbearances as Mich. 7.9 q. d. I have pressed and vexed and wearied him with my sins without any care of his glory but he hath visited me in jugdment not in fury In wrath he hath remember mercy and not consumed me as he might have done he hath not rewarded me according to my sins c. but hath spared me as a son when I dealt with him as a Traytor See Dr. Raynolds sinfulness of sin p. 175. Quest. How shall we beare afflictions rightly Asw. First If we count it no strange thing to lie vnder it 1 Pet. 4.12 but rather that it is that whereunto we are ordained of old to be conformed to Christ in afflictions that we may be like him in glory Rom. 8.29 Yea if we esteem them as the beaten path by which God will have all his Children to enter into heaven Acts 14.22 2 Tim. 3.12 2ly If we observe the example of all or the most excellent of Gods servants and especially of his only Son from the beginning of the world to this day Heb. 12.1.2 Thirdly If we inure and accustome ourselves to beare the yoak from our youth it will tame our proud and rebellious hearts and frame us to beare afflictions the better ever after Lam. 3.27 Fourthly If we consider that Satan every day invents new mischief against us Job 1.6 c. Fifthly if we remember that it 's a sign of Gods love Heb. 12.7 Rev. 3.19 and that the issue will be good and blessed Psal. 37.5 Esth. 4.16 Sixthly If we remember the many good uses of afflictions For hereby Gods power appears in our weakness and we have the better proofe of his grace dwelling in us 2 Cor. 12.9 as Faith Hope Love humbleness of minde patience c. that these light and momentany afflictions work an exceeding and eternall weight of glory 2 Cor. 4.17 Quest. How shall we be sure to profit by afflictions Answ. First by the confessions of the Saints who have experimented it as David Psal. 119.67 71. Manasseh 2 Chron. 33.13 Qu. How come we by wisdom not only patiently to bear but to profit by afflictions Answ. First it 's obtained of God by prayer Jam. 1.5 6 17. Secondly by a due consideration of the end fruit and uses of afflictions Quest. What are the ends of afflictions Ans. First To keep us from wandring or to bring us back when we have erred to make us tractable schollars in the school of Christ. Ps. 119.67.71 2 Cor. 1.10 Secondly To make us know God and our selves as they did Manasseh 2 Chron. 3 13. Thirdly To give us experience of Gods gracious hand in our deliverance Psa. 34.17 19. Fourthly To discover to us our faith and patience Rom. 5.4.5 Jam. 1.3 Fifthly To keep us from being condemned with the world 1 Cor. 11.31 32. Sixthly To purge out our dross of profanness and unbeliefe Dan. 12.10 and as mustard laid upon the breast to weane us from the world Psal. 131.2 Seaventhly
To manifest Gods love and our election Heb. 12.6 8. Eightly To make us partakers of his holiness and to bring forth the quiet fruits of righteousness Heb. 12.8 9. See practice of Christianity Quest. Are not all afflictions evil in their own nature Answ. Yes and so the Lord stills them Isa. 45.7 Amos. 3.9 Secondly They are of a contagious nature spreading their poison and making those things evil which are good in themselves Hencâ— Prov. 15.15 All the days of the afflicted are evil and Genesis 47.9 Few and evill are the days of my Pilgrimage c. Thirdly They are in their own nature punishments of sin fruits of Gods displeasure harbingers of death the First beginnings of everlasting torments and enemies to our joy peace and comfort Fourthly sense shews that they are evill For afflictions are the mother and nurâ—es of smart and sorrow terrible in their very sound fearful to look upon bitter to tast painful to our feeling and they torment us whilst they touch us Hence affliction and mourning are joyned together Lam. 3.19 Fifthly They bring forth evil fruit unless grace alter their nature For wicked men the more they are afflicted the more they hate God despair of his mercy murmure at his providence and use all unlawfull means to ease themselves Quest. Are afflictions then simply and absolutely evil Answ. No for thus sin is only evil but they are of an indifferent nature Quest. How then come they to be good Answ. First In respect of the cheif efficient or author whence they come they are good either as they are punishments inflicted by a righteous Judge or chastisements coming from the hand of a merciful Father Secondly Because they have had for their subject the cheif goodness even Christ God and man who whilest he lived in the world was exceedingly afflicted whose pure nature could not admit of any thing that was simply evil in its nature Thirdly As they help us to come to the cheif goodness For God hath ordained them as means to further his elect in attaining to salvation Rom. 8.29 1 Thes. 3.3 Fourthly As they are means to draw us nearer to God by true repentance and fervent Prayer Mat. 7.14 Act. 14.22 Quest. What rules are we to observe in preparing our selves unto the conflict with afflictions Answ. First We must hear read and study the word of God For First It s a speciall means to comfort and uphold us in our troubles without which we cannot stand Ps. 119.92 Secondly It s the sword of the spirit whereby we may defend our selves and repel the fury of our spritual enemies and get the victory over them in the day of battel It s our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict It s our Card and Compass to direct us through this Sea of miseries to our Haven of happiness our light to guide us in this hard passage and our thread to lead us through the Laborinth of troubles It s our quickner when we are wounded Psal. 119.25 50. It s our joy in all our sorrows v. 143. and it s our cheif comforter in all our miseries 2. We must be frequent and fervent in Prayer acknowledging our sins that all our affections are justly infflicted upon us beging pardon for Christs sake and the removall of our afflictions or that if he please to continue them that he will arme us with faith and patience that we may meekly beare them come more pure and approved out of this fiery furnace and brought nearer unto God both in respect of the illumination of our mind and the reformation of our lives and then God will forgive us Prov. 28.13 1 John 1.9 Thirdly In our prosperity we must labour diligently in the moderating and and mortifiing our inordinate affections and unruly passions that we may bring them in subjection to the good will of God and make them serviceable to holy reason Especially we must mortifie the passions of Fear which doth much aggravate the weight of misery and is oft more intollerable then the evil suffered both as it deformes the minde of resolution and as it anticipates the griefs before they come Yea many times such as are only faigned in the imagination never befall us We must also in our prosperity limit our hopes for the further they are extended the more are we directed when they faile us and commonly when there have been no bounds to our expectation there will be no measure in impatiency when things so much desired and expected answer not our hopes The like may be said of immoderate desires after earthly things inordinate lusting after superfluities which will set us on the rack of discontent when they are not satified making lesser comforts great crosses and the lightest afflictions intollerable burdens So in prosperity we should exercise our selves in mortifiing rash anger for if a man be froward when he is pleased in his desires he will be stark mad when he is crossed c. So also we should subdue pride which is the nurce of impatiency c. Fourthly we must not fain unto our selves afflictions in our conceit and imagination laying crosses upon our selves by a false opinion when God lays none upon us Many through conceit become wretched before their time and are onely miserable because they are so in their imagination Thus some torment themselves because they have not the upper hand at meetings respect and observance from their Inferiors Commendations and applause for their good parts Others grievously afflicts themselves because they have lost part of their superfluities Yea so powerfull is opinion in producing these effects that not only a false apprehension causeth a true affliction but it is able also to turn comforts into Crosses benefits into miseries and that which this mans opinion makes his Hell another mans opposite conceit would make his Heaven and happiness Fifthly We must not by feare anticipate afflictions making our selves miserable before our time Thus some are more tormented with the feare of evils than with the evils that they fear and suffer longer and greater sorrows with the expectation of their miseries before they come then they doe after they are come and lie upon them Thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities as though they were already overtaken by them whereas it may be they will never happen So in the time of Pestilence and warre and decay of trading c. Sixthly With wise and Christian providence we must forsee crosses and in the time of peace and prosperity continually expect when we shall be called forth to encounter with afflictions that so we may be the better armed for the conflict For though we are not with a cowardly apprehension to torment ourselves with crosses before they come yet must we wisely forsee them that we may prevent those that may be lawfully avoided and with patience beare those which will
necessarily be fall us Luke 14.28.31 Mat. 16.14 Seventhly We must not fix our hearts upon any thing in the world but use these outward blessings as though we used them not and enjoy them as those that may presently lose them For what we possess with immoderate love we lose with immoderate grief and if we look upon these things as perpetuities we shall be subject to much sorrow and finde small patience when they prove movables So we should look upon Honor riches relations health c. Eighthly We must not be secure in prosperity promising to our selves immunity from future crosses and the continuance of our delights This world that is a valley of tears will not be a Paradise of pleasure to us Consider that our providence and foresight of afflictions will prevent many and lessen all Wise men make themselves acquainted with future evills by thinking on them before they come and make those afflictions light by meditating on them which are made light to others by their customable bearing of them Ninthly Having in our meditations discovered these enemies approaching we must neither securely contemn them nor faintly yield to them before we are assaulted The former of these evils is to be avoided because there is scarce any force so weak which will not vanquish a secure enemie and therefore that we may not be endangered hereby when we see afflictions approching let us intertaine a valorous fear which may excite us to arme against them not a cowardly fear which would make us faint and run away Hence Heb. 12 6 Psla. 119.120 and indeed we have small cause to contemn afflictions if we consider our own weaknesse and want of patience c. The latter of these evils is to be avoided because we should be couragious in the power of Gods might and not faint Heb. 12.6 we should resolve with Job Though thou kill me yet will I trust in thee Job 13.15 such resolution was in the three Children Dan. 3.18 In Peter and John Act. 5.29 In Paul Act. 21.13 Hence Rom. 8.35.38 Remember his promise 1 Cor. 10.13 Tenthly We must not wilfully run into afflictions but use all good meanes either to avoid them before they come or to be freed from them when they are come As we must not hide our selves from them under the covert of sinful shifts when they are sent of God to finde us so we must not voluntarily seek them and dare them to encounter us when they would be quiet and mean us no harm We must not fill this bitter Cup to our selves but only drink of it when God puts it into our hands John 18.11 Eleventhly As we may not take upon us voluntary afflictions when we may lawfully escape them so neither may we lie under them still when we may by good and lawful meanes be freed from them for this is to tempt the Lord when we needlesly desire to make experience of his Power Providence and promised Assistance either for our delivery or for strength and patience to undergo these wilful trials For herein we resemble stubborn children who wilfully fall that their Parents may catch hold of them and being down lie still and cry that others may help them up This is to tempt the Lord Mat. 4.7 Jacob used all good meanes to escape his brothers fury Gen. 32.11 13. Moses fled from Pharaoh Exod. 2.15 David from Saul and Absalom 1 Sam. 19.12 2 Sam. 15.16 Joseph and Mary from Herod Mat. 2.14 Paul from the Jewes Acts 9.25 and 22.21 and 23. Quest. What considerations may move us patiently and quietly to bear those afflictions which God layes upon us Answ. First that afflictions are not laid upon us by God as punishments to satisfie his justice For 1. Christ bore all our sins in his body upon the Crosse 1 Pet. 2.24 Isa. 53.5 6 and had not Christ done this he had not been a perfect Saviour nor had offered to his Father a full and al-sufficient price for our Redemption But he was a perfect Saviour Luke 1.74 Heb. 7.25 and 9.12 26. Mat. 20.28 John 1.29 1 John 1.7 2. Christ taking upon him our debt by being our Surety he hath discharged it to the uttermost farthing Yea he hath also cancelled the hand-writing of Ordinances and the obligation of the Law by nailing them to his Crosse Col. 2.14 Gal. 3.13 and therefore God cannot require a new satisfaction by our sufferings c. Yea God is so far off from punishing where his Justice being satisfied willeth him to spare that when he corrects his people it s called his strange work Isa. 28.21 and he is grieved for it Judg. 10.16 3. Where there is no sin there is no place for punishment but in the faithful there is no sin because it is not imputed to them their sins are washed away by the blood of Christ and being justified for his righteousnesse and obedience they are accepted as righteous in Gods sight Col. 1.14 and 2.13 Rev. 1.5 1 John 1.7 John 3.29 Jer. 31.34 Isa. 1.18 Jer. 50.18 Mich. 7.19 Psal. 31.1 2. 4. Afflictions tend to our good to the mortifying of our sins and to the multiplying and encreasing Gods graces in us and furthering our everlasting happinesse Rom. 8.18 28. 1 Cor. 11.32 Heb. 12.10 11. 2 Cor. 4.17 Lam. 3.27 therefore they are not punishments for sin not being inflicted for our hurt but for our good 5. That which is either a cause or meanes of eternal blessednesse cannot be a punishment for sin but so are afflictions to the godly Psal. 94.12 13. and 23.4 and 16.11 and 119.67 Secondly that afflictions are to the godly the chastisements of a gracious Father wherewith out of meer love he corrects them as his children not for any displeasure he hath against their persons nor for any pleasure he takes in their pain but only for their profit both here and hereafter And that Because we have testimonies and examples in Scripture to make this out Ier. 25.29 1 Pet. 4.17 Amos 3.2 Prov. 3.11 12. Heb. 12.5 6. Rev. 3.19 1 Cor. 11.32 So we see in the examples of Job David 2 Sam. 12.25 2 Sam. 7.14 of the Church Psal. 89.31 32 33. Ps. 99.8 Rom. 8.35 38. Quest. How is this love of God manifested unto them in their afflictions Answ. First by the measure of afflictions and that 1. In general in that he corrects us in measure when our sins have been out of measure both in their greatnesse and number as also having been committed against so infinite a Majesty Isa. 64.9 12. Jer. 30.11 and 46.28 Mat. 10.30 So we see in Job 1.12 and 2.6 and Israels bondage Exod. 12.40 41. Jer. 25.11 and 29.10 Rev. 2.10 and 12.6 2. In that all our afflictions are small and light far inferiour to the desert of our sins Lam. 3.22 2 Cor. 4.17 1 Cor. 11.32 2 Cor. 6.9 3. In that they are momentany and of short continuance 1 King 11.39 2 Sam. 7.14 Isa. 57.16 Lam. 3.31 32. Mich. 7.18 Psal. 103.8
c. Mal. 3.17 Ps. 30.5 Hos. 6.1 2. Isa. 54.8 Ps. 71.20 Secondly In that our afflictions exceed not our strength In anger he remembers mercy Hab. 3.2 He corrects in judgment Jer. 10.24 and 30.11 1 Cor. 10.13 yea he proportioneth them according to the scantest measure of necessity laying no more upon us then he is necessarily enforced to do having therein respect to his own glory and our benefit Thirdly in that God the Father hath committed the tempering of our Cup to Christ our Saviour who as he hath manifested his love to us in giving his life for our Redemption so hath he no lesse skill in tempering a Cup fit for our strength For he remembreth whereof we are made c. Psal. 103.14 Yea he himself began to us of this Cup and drank it all off and hath left us only some few drops His was given him in anger for the purging away of punishment in respect of sin but ours in love either to purge out sin or to prevent sin Isa. 53.4 5. Heb. 4.15 16. and 2.17 18. and 5.2 Job 5.18 19. Mat. 12.20 Fourthly in that the Holy Ghost is present with us and powerfully assisteth and comforteth us in all our afflictions whereby we are enabled both to bear and overcome Mat. 8.24 Exod. 2.23 and 14.10 Psal. 118.18 2 Cor. 4.8 9. Rom. 8.35 2 Cor. 1.5 7. Psal. 94.19 and 46.4 and that he gives strength also See Isa. 40.29 30 31. Psal. 41.1 3. 2 Thes 3.3 Isa. 41.10 13 14. Psal. 46.1 2 3. God uses to moderate our grief for worldly crosses by giving us spiritual comforts Rom. 5.3 Act. 7.76 Fifthly God afflicts us no more then is necessary for his own glory and our salvation For 1. He takes no delight in our sufferings but uses all means to prevent our punishment Lam. 3.33 Isa. 28.21 Mich. 7.18 2. The measure of our afflictions exceeds not necessity and therefore first he corrects us gently and if that prevail he proceeds no further 3. By Gods corrections and medicines we may guesse at the greatnesse of our faults and grievous diseases 4. Our great afflictions argue that our sins are great either in their own nature or as they are aggravated by circumstances Sixthly Gods love appears in the ends of our afflictions which are his own gloâ—y and our good For the first 1. As a Souldier behaving himself valiantly in fight the honour returnes also to his Captain so when we fight manfully against temptations and afflictions God our General is glorified thereby and that in the manifestation of his power and goodnesse assisting us in our afflictions 2 Cor. 12.9 and 4.7 Ps. 44.3 5 6 7 8. 2 Cor. 10.17 Isa. 25.3 4. 1 Sam. 2.6 Psal. 50.15 2. God is glorified in our afflictions as they are trials of our spiritual graces John 21.19 Psal. 44.22 Thirdly that God by our afflictions doth much advance the good of our neighbours and that 1. As they learn by them to feare God in his judgments 1 Pet. 4.17 2. As they serve to restrain them from committing the like sin which they see punished in us Thus God severely chastened Moses and Aaron for their distrust that others might be aware of the like so David for his adultery Lots wife for looking back Luke 17.32 So 1 Cor. 10.6 11. 3. As they serve to manifest Gods graces in us and so make us examples of piety unto them and Presidents for their imitation So Abrahams trial in offering Isaac Gen. 22.2 Moses was tried both with prosperity and adversity Heb. 11.25 So Jam. 5.11 Acts 5.41 Jam. 5.8 10. Mat. 5.12 Phil. 1.13 14. 4. As they are Partners of humane frailty whilest in our afflictions we bewray impatience For this will comfort a man when he beares his Crosse with much weaknesse and imperfection in that he observes that Gods dear children yea and great Worthies have shewed the like frailty as Job 3. Jer. 20.18 5. As they are occasioned hereby to acknowledge and magnifie Gods power appearing in our weaknesse his wisdom in our foolishnesse and his goodnesse and the vertue of his graces in our frailty and natural corruption 2 Cor. 1.11 6. As our hearts are made tender by afflictions so that we are apt to pity others in the like miseries as also because after we are delivered we are the better able from our own experience to comfort others with those consolations wherewith ourselves have been comforted So Psal. 34.4 5. 2 Cor. 1.4 So it was in Christ Heb. 2.18 Quest. How will it appear that afflictions cannot hurt the children of God Answ. First because the afflictions of this life do neither deprive us of any of those things which are of chiefest excellency not bring upon us any of those evils which are principally to be avoided They cannot separate us from the love of God Rom. 8.38 39. Heb. 12.6 they do not extinguish noâ— diminish in us Gods sanctifying Graces but rather they are encreased by them they do not make us more slack in the service of God but rather kindle our affections in them Nor do they hinder our heavenly happinesse but rather further it Again they bring not upon us the chiefest evils that are to be avoided For they do not empair our spiritual estate for though the outward man decay the inward man is renewed daily they defile us not with sin but rather like files scoure off our rust they do not subject us to the Curse of the Law or to the wrath of God or to the torments of Hell but rather by bringing us to a fight of our sin and sense of our misery drive us to Christ the great Physician of our soules they hurt us not in the day of death but by our being inured to suffer them death becomes much more tolerable c. Psal. 34.19 22. and 129. 2 3. 2 Cor. 4.8 9. Exod. 3.1 2 3. Secondly because God not only aimes at but powerfully effects our good by afflictions He bâ—ings honey out of this gall blessings out of these curses Rom. 8.28 Deut. 8.16 Lam. 3.27 Ps. 119.71 So Gen. 50.20 Quest. How doth God intend and work our good by afflictions Answ. First in this life whether we consider them as trials or as fatherly corrections 1. As trials for they are not alwayes chastisements for sin but somtimes gracious trials whereby God trieth us for his glory and our own good So Deut. 8.2 Zach. 13.9 1 Pet. 4.12 13. Job 1.9 10 12. and 23.10 Psal. 139.1 5. and this God doth not to better his own knowledge for Psal. 139.1 2. Jer. 17.10 Heb. 4.13 but to make us known better both to our selves and others Again God tries us by afflictions whether we are true Christians or no lest we declare ourselves to others as the stony ground did Mat. 13.5 6. So Mar. 10.22 Christ tried the young man Yea God by afflictions trieth what measure of grace we have attained unto as what measure of faith and affiance we have in God So Acts
21.13 Rom. 8.35 38. Job 13.15 So also of our love patience humility and obedience Acts 20.19 2 Cor. 6.4 5. 2 Sam. 15.26 Mar. 14.36 2. He trieth us for the advancing of our credit and esteem also through the manifestation of his graces in us Prov. 17.3 Ars tua Typhe jacet si non sit in aequore fluctus c. 3. He tries us likewise for the discovery of our infirmities and corruptions for our further humiliation Psal. 81.7 Mat. 26.70 71. Quest. VVhat comfort may the consideration hereof afford us in our afflictions Answ. First this consideration may justly move us to bear all our afflictions not only with patience and humility but also with thanksgiving and spiritual rejoycing and that 1. Because nothing should seem too difficult to be attempted nothing too grievous to be borne if it tend to the advancement of Gods glory which should be the supreme end we should aime at in all we do and suffer 2. Because hereby we may get assurance that we are Gods children for God trieth and in trying purifieth us that we may be vessels of glory for his own use Isa. 48.10 Psal. 11.5 Iam. 1.2 3. Quest. How may we know that our afflictions are trials and not punishments for sin Answ. First when by them we are purified and made to shine more gloriously in the eyes of God and men through the brightnesse of those saving graces which are manifested by them Secondly when we aâ—e not overcome in the conflict so as to murmure against the dispensations of God but shew Christian fortitude notwithstanding and overcoming all these assaults Thirdly When they prove profitable to us in humbling us for sinne and quickening us in prayer for pardon and reconciliation through the blood of Christ. Secondly we may be comforted in our afflictions because they have always a good issue and tend to our great profit both in this life and in the life to come For what end soever the devil and his instruments have in afflicting us yet God tempts no man to evil Jam. 1.13 but he tries us to do us good Deut. 8.16 1 Pet. 1.6 7. and that after victory we may receive the Crown of eternal life Rev. 2.10 Job 23.10 Obj. But my afflictions are great and my strength small so that I feare I shall be overcome Answ. God knows how to fit his trials to thy strength and he hath bound himself by Promise to do it 1 Cor. 10.13 Obj. Yea but in the mean time I am so pressed that I discover many corruptions Answ. Happily this is necessary and profitable for thee that thou mayst be humbled by the sight and sense of thy corruptions brought to unfeigned repentance for them and an hearty endeavour in the use of all good meanes to be freed from them Thirdly we may be comforted as our greatest trials bring greatest comfort because they are signes of greatest grace bestowed upon us for where there are abundance of afflictions there God bestows abundance of patience faith and other graces whereby we are enabled to bear and overcome them as we see in Abraham Iob David Paul c. Fourthly we may be comforted because God much honoureth us by these trials and that 1. By enriching us first with his graces and then trying them whereby their excellency is manifested to all that behold them 2. By crowning his graces in us when as by trial they are approved as the Armorer first graces his armour by good Workmanship and then brings it to the proof and lastly employes it in his Princes service Fifthly we may be comforted because God uses afflictions as an effectual meanes to further our Conversion Hosea 5.15 and 6.1 2. Isa. 17.7 Ps. 83.16 and 78.34 35. Isa. 26.16 2 Chron. 33.12 Act. 9.5 1. For by afflictions he fits and prepares us to hear the Word Hos. 2 6 7. Job 33.16 17. and 36.15 2. By afflictions he works in us contrition and humiliation 2 Sam. 15.26 1 Chron. 21.17 Lam. 3.22 3. Afflictions are usually the last meanes that God useth to convert obstinate sinners Jer. 8.5 6. Amos 4.6 12. If they profit not by these their case is desperate as in those foregoing texts So Isa. 1.5 and 9.13 Sixthly we may be comforted as God useth our afflictions as an effectual meanes to prevent our falling into sin as also to mortifie and subdue our corruptions Heb. 12.10 Job 33.16 17. Isa. 4.4 Ezek 24.11 Seventhly we may be comforted as God useth afflictions to encrease all his spiritual graces in us 1. First those which are seated in the understanding as saving knowledge and spiritual wisdom Prov. 19.15 Isa. 28.19 Hos. 6.1 3. Job 33.16 17. and 33.15 Psal. 119.71 and the benefit of this spiritual wisdome doth much exceed our hurt by afflictions Prov. 3.11 19. and 3.15 John 17.3 Psal. 94.12 2. They much confirm strengthen and encrease our faith So in Abraham Heb. 11.9 and this they do through the experience which we then have of the truth both of Gods threatenings and gracious Promises So 1 Sam. 17.36 37. 2 Cor. 1.9 10. As also by causing us to renew our repentance and assuring us that our sins for which we are thus corrected shall not rise up to our condemnation 1 Cor. 11.32 They also strengthen our faith as they are signes of our Election Rom. 8.29 Luke 24.16 2 Tim. 2.12 Acts 9.15 16. Amos 3.20 and as they are signes of our effectual calling 2 Tim. 3.12 Luke 9.23 1 Pet. 4.17 â—er 25.29 John 15.19 and as they are signes of our Adoption Gal. 4.1 Heb. 12.6 8. 2 Sam. 7.15 16. Gal. 4.29 3. They confirm and encrease in us affiance love hope feare and humility Our affiance Jer. 10.6 Psal. 23.4 and 46.1 2. 2 Cor. 1.9 10. Job 13.15 So for our hope Rom. 5.4 and 4.18 21. and our love Cant. 8.6 7. and our feare Psal. 119.120 Heb. 12.31 Isa. 57.11 Psal. 111.10 and our humility Psal. 115.1 Dan. 9.7 Deut. 8.2 2 Cor. 12.7 2 Sam. 15.26 2 Chron. 12.6 and 33.12 Lam. 3.28 29 30. 4. They encrease in us repentance and new obedience as they put us upon self-examination to see our sins and to bewail them with greater grief Gen. 42.21 Psal. 32.4 5. 1 Kings 8.35 36. God by them encreases in us obedience to his Will Heb. 12.11 1 Pet. 4.1 2. John 15.1 2. 2 Chron. 12.8 5. They make us more devout and zealous in his service as in prayer Isa. 37.1 2 3. Psal. 18.1 2. 2 Chron. 33.12 Isa. 26.16 Psal. 78.34 and 81.7 and 107.6 c. and 108.12 In thanksgiving Psal. 103.8 Lam. 3.22 Exod. 15.1 Jude 5.1 Psal. 30.11 12. and 59.16 17. and 9.13 14. They encrease our patience Rom. 5.3 Jam. 1.3 2 Sam. 15.26 Heb. 5.8 2. Secondly God by afflictions worketh and encreaseth in us all those vertues which concern either our neighbours or our selves For 1. Hereby we are moved to do justice unto all men 2. We are made more merciful and compassionate towards others in misery Heb. 5.2
mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed to our hearts in particular with such life and power that thereby our dead hearts are quickned and we receive the words of the Minister as the very voice and Word of Christ. Thirdly because God would hereby note unto us the easinesse of the work he can do it with a word speaking and in an instant convert a sinner Quest. But how may our effectual calling be discerned seeing wicked men may be affected with the Word Answ. It may be discerned by the effects of it whereof some appear immediately other some a longer time after Quest. What are those effects Answ. First a true sight of and willing confession of our sinne-guiltinesse joyned with a detestation of all sin and dislike of our wayes which are not good Secondly a willing separation from the world both in our affections by a weanednesse from those earthly things which before we doted on and a forsaking the needless society of the wicked Thirdly an unfeigned forsaking of all sin with a purpose never to return to it again desiring earnestly to partake of Christs righteousness both imputed and imparted Fourthly a love of God and his glory above all things Rom. 8.28 Fifthly a Spirit of prayer Joel 2.32 Sixthly a willingness to be ruled by the Word in all things Quest. Wherein doth Gods wonderful mercy appear in our calling Answ. By the consideration of the things whereunto we are called which are 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To a wonderful liberty from the servitude of sin Satan the world and the ceremonial Law Gal. 5.13 4. To the grace of Christ Gal. 1.6 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Isa. 41.1 2 3. Rom. 8.28 7. To Christs glorious Kingdome 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 1 Pet. 5.10 Quest. How may we walk worthy of our calling Answ. First if we be humble and not wise in our own conceits Rom. 11.25 30 31. Secondly if we be very thankful to God for his rich grace unto us in our calling and the rather 1. Because it s no common favour but a special grace bestowed upon us For no man comes to Christ but whom the Father draws Joh. 6.44 2. God hath done it without respect to our works or desert on our part 2 Tim. 1.9 3. Because of the means and manner of our calling all the three persons of the Trinity concur in it and its an holy calling 2 Tim. 1.9 4. Because of the priviledges to which we are called as to be sonnes and heires with Christ 1 Cor. 1.7 to a Kingdome and glory 1 Thes. 2.12 2 Thes. 2.14 5. Because Gods gifts and calling are without repentance Rom. 11.29 Isa. â—4 7 c. Jam. 1.17 Thirdly if we are careful to maintain good works Tit. 3.8 It s the end of our calling Luk. 1.74 75. Fourthly if we are fully contented when we are sure that God hath thus called us Isa. 29.23 24. Fifthly if we rest in the doctrine we have learned and have been taught and are not carried about with every winde of doctrine Eph. 4.11 c. Quest. Why should we be so solicitous to know our calling Answ. First because it instates us into all the promises of God Secondly it purifies our hearts and lives Acts 15.9 Thirdly it supports our hearts in the midst of all afflictions and tentations wherewith we are assaulted Eph. 6.16 Heb. 10.19 20 22. 1 Joh. 5.4 5. Fourthly it puts life into all our duties both of Religion and Righteousnesse Gal. 5.6 Fifthly it opens a spring of grace in our hearts John 7.38 Mr. Byfield on Peter Quest. Doth a Christian alwayes know that he is called Answ. Sometimes a Christian staggers a little either not being an experienced Christian or through sight of corruptions and tentations but setting these aside a Christian knows his calling and will live by his Rules for it s not only a calling but it works a disposition and therefore if we finde it not we must attend upon the meanes of the Gospel which is called the Kingdome of Heavâ—n and it will bring us into a good estate and shew us our estate also which being once made known to us we may assure our selves it will remain with us for ever which also may be gathered from this in that its an high calling and nothing can break any one link of that chaine made by God Romanes 8. 29 30. Dr. Sibbs on Phil. Quest. How may it be proved that a Christian may certainly know his vocation or calling Answ. First because its the Office of the Spirit of God which the faithful have received to certifie them of those things which God hath freelie bestowed upon them 2 Cor. 2.12 Rom. 8.15 Secondly Gods children are commanded to make their calling and election sure 2 Pet. 1.10 neither is this a legal but an Evangelical Precept Thirdly the grace which they have received of God hath the nature and force of an earnest in respect of the inheritance that is promised them Eph. 1.14 and 4.30 seeing therefore it assures us of that which is to come it selfe cannot be uncertain for nothing can make that certain which is uncertain it self Fourthly the certain knowledge of the grace of God bestowed upon us is required as a necessary foundation to that joy and gratitude that God expects from us 1 Pet. 1.6 8. Fifthly a conscience purified from dead works doth necessarily infer a certain knowledge of grace Heb. 10.20 Rom. 8.26 and 9.2 Sixthly this is expresly affirmed of the faithful and that from such reasons as are common to all the faithful 2 Cor. 13.5 1 John 3.14 and 4 16. and 5.20 Quest. By what signes may this certainty of our vocation be confirmed to us Answ. First By the constant inclination of our wills to God as to our chiefest good Psalm 119.57 For no man can place his chiefest happiness in the fruition of God except he be called out of the world and converted from the Idols which he had formerly set up in his heart Secondly by a purpose and readiness of mind to hearken to God in all things 1 Sam. 3.10 Act. 9.6 Psa. 40.8 9. For hereby we answer to the Call of God Psa. 26.7 8. Thirdly By an earnest longing after the Word of God 1 Pet. 2.2 for by this Word we are called and regenerated 1 Pet. 1.23 Fourthly By our sincere love to them who are begotten to God by the same meanes 1 Joh. 3.41 Quest What meanes are we to vse that we way be made partakers of this holy calling Ans. Though God is many times found of those that sought him not yet there are several duties to be performed by us ordinarily if we will be made partakers of this heavenly calling as 1. We must prize Gods word above all earthly treasures Psa. 119.14 For
21.34 which temperance must extend not onely to meats and drinks to carnal pleasures and delights but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner and measure so that they may be helps not hindrances to us in all the duties of a godly life Secondly we must nourish in our hearts the true fear of God not a servile fear which wil make every slave to watch for fear of the whip but a child-like fear which will cause us to do nothing that may displease our heavenly Father who so loves us and whom we so love but to do all things so as God may be well pleased in us and we in him Psal. 130.4 This fear is promised Jer. 32.42 This causes us to depart from evil Prov. 14.16 and 16.6 Hence David Psal. 4.4 Stand in awe and sin not the want of it is the cause of all evil Gen. 20.11 Ps. 36.1 Rom. 3.18 19 20. Thirdly we must often call to remembrance Gods fearful judgements executed on sinners especially on such as continue securely in sin neglecting to keep this watch So Mat. 24.38 Isa. 47.8 9. Rev. 3.3 Hence Paul minds us of them 1 Cor. 10.5 to 12. Fourthly we must continually remember the day of our death not as though it were far off but near approaching even at our doors Our lives are momentany and this short time so uncertain that we have no assurance to live till another day no not so much as the next minute when we go abroad we know not whether we shall return home when we go to bed whether we shall rise c. many are suddenly taken away and that which befals one may befal any therefore it s our wisdom to stand continually upon our watch that we may be found in readinesse whensoever the Master comes Fifthly we must often meditate upon that great and terrible day of the Lord when he will come with thousands of Angels to judge both the quick and the dead 2 Cor. 5.10 of which day because its uncertain when it will come we should always keep our spiritual watch that when Christ comes we may be found ready This Christ himself teaches us Mar. 13.32 33. so 1 Pet. 4.7 Blessed are all that do so Mat. 24.45 46. Mr. Downams Guide to godlinesse CHAP. XXXII Questions and Cases of Conscience about the comforts of Gods people Quest. HAve Gods people alwayes comfort in their souls Answ. God may hide his comforts from them for a time but at length they shall shine out upon them again Psal. 34.19 Quest. Why doth God sometimes hide comfort from them Answ. First To shew forth his wisdome and power the Lord knows how to enlighten their darkness Psal. 112.4 To turn all things to the best Rom. 8.28 Secondly It s the godly mans priviledge above all others to finde God sweet to their souls either in afflictions or by deliverance out of them and that 1. Because their persons are accepted with God whereas others are rejected 2. They are sealed with the earnest of Gods Spirit and can goe to God in fervent prayer which others cannot Psal. 18.41 3. They have the grace of repentance which removes sin that caused God to hide his face 4. They have patience which supports them till God returns with comfort Thirdly It s one end of Gods much humbling and afflicting his Children not to sink or forsake them but that at last his powerfull work may be shewed upon them for his glory and their comfort Deut. 8.16 Job 23.10 1 Pet. 1.7 Fourthly God manifesteth hereby his care and faithfulness in his promises whereby he hath engaged himself not to leave them comfortless Dr. Taylor on Temp. Quest. What is the onely way to finde comfort in the time of Spirituall distresse Answ. To fly unto God and seek it of him Psal. 51.1 2. and 120.1 and 73.25 c. So did Paul 2 Cor. 12.8 Quest. Why must we do thus Answ. First because there is a command for it Psal. 50 15· Secondly There is a promise of success Isa. 65.24 Thirdly There is ability in Cod to give a gracious issue to all our distresses Pro. 18.8 Eph. 3.20 Fourthly He is ready to be found and to afford that which is desired Mercy pleaseth him Mich. 7.18 He is near to all that call upon him Psalm 145.18 So Psal. 46.1 Fifthly Because he would have all his to seek to him he furnishes them with the Spirit of prayer For this end Gal. 4.6 Rom. 8.26 Hieron on Psal. 51. Quest. But hath God comforts wherewith to support his children in any fears and straits Answ. Yea he hath such consolations as will make a man sleep without a bed live almost without a soul they will make one bold in danger quiet in trouble and to live in the jaws of death Nehem. 8.10 Act. 16.24 Psal. 3.5 6. and 94.19 Quest. But whence comes their strength Answ. First Because they be Gods joys the joyes of the Spirit derived immediately from the Fountain and things be purest and strongest there Secondly Because they are spiritual and as spirits are more active then bodies so spiritual things then bodily and natural Thirdly This comfort is most certain and lasting they for the present ouertop and for the future overcome and survive all other both crosses and comforts Fourthly It is independant and in a sort all-sufficient borrowing no help from the creatures Nature and Art work with instruments and by means they cannot support without meat strengthen without sleep give sleep without warmth nor warmth without a bed c. But God can beyond means without means work comfort make one see in the darke live in death Quest. But what be these comforts of God Answ. First Precious promises applyed by God in due season and brought home to the heart which revive the spirits more then any Balm Secondly Strengthening graces God powers the Spirit of Faith patience power courage into his in due time and they raise the hearr as wine the fainting spirits every saving grace is healing strengthening and establishing Thirdly Hourly experience of Gods care and providence As the childe never sees the love of a Mother so much as when he is sick So Gods children never finde God to be so good as in their miseries and that makes them pluck up their feet with Jacob and to say with Paul I know whom I have trusted and with the Church Thou wilt guide us unto the death and after receive us unto glory Fourthly Special peace of conscience and joy of the holy Ghost by new expressions of Gods favour and ravishments of heaven Then God opens heauen and they see their life and Crowns and so are carried over all Quest. When doth God thus comfort his Answ. First when they most need it as then the Mother brings out her Cordials when the childe is sick when they be most humbled and empty of themselves After greatest humiliations come greatest consolations Secondly But
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the