which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
another time to regaine these losses and to repaire our estate and as we must not when we have an ill bargain exceed the market and so transferre our losse upon others but patiently beare it as imposed by God so when we have a good bargain in respect of the difference of places and times we may not unlesse we would be uncharitable to our selves put off our gain to others but receive it thankfully as Gods blessing upon our labours But yet herein we must take heed that we be not overstrict seeking only our own gaine without respect to the Common wealth nor uncharitable to the poore in joyning with others to keep up the market in times of scarcity But when we can afford it we ought to abate something and by our example to bring down others to the like reasonable rates Againe we must take heed that we use no unjust nor uncharitable courses to raise the markets by forestalling and buying up the things that are brought at low rates with purpose to sell them dearer in the same place Or to ingrosse commodities that having them all in our own hands we may sell them at our own rates Neither may we as some companies use to do combine our selves together to sell our wares at a certaine rate Nor keep in our commodities to cause a dearth seeing if we defraud the people of Gods blessings we shall be liable to their curse as Prov. 11.26 Neither may the buyer desire to have commodities under the worth especially when he hath to deal with the poor whose necessities oft-times constrain them to take not what their wares are worth but what they can get for them Such Shop keepers therefore offend grievously who take advantage of their poverty who work for them sinfully to oppresse them forcing them to sell their tears sighs and groanes with their wares because wanting bread to put into their own and their childrens mouths they refuse to buy their wares not because they do not want them but that therby they may beat them down to the vilest prizes and so pinch and almost starve them who work hard for a poor living whilest the buyer by his excessive gains lives in all superfluous excesse and grows wealthy Sixthly in regard of the manner of buying and selling we ought to use honest simplicity avoiding all manner of fraud and deceit They therefore offend who use a thousand devices to circumvent and defraud their neighbours as 1. By blinding their minds with their false praises of their wares and their eyes with false and deceitful lights 2. By concealing the known faults of their wares endeavouring to get the highest prices as though they were faultlesse 3. By asking double the price of their commodity and taking it also if they can prevail with the buyer to give it 4. By abusing their friends under colour of love selling dearer to them then they would to a meer stranger 5. By telling untruths either about the worth of their commodities or the price which they cost them or the mony that they have been offered or that which they will take and not under and oft confirming their lives with intermingled oaths and many other cheats which I cannot name Quest. How may thess sins in buying and selling be avoided Answ. If as we professe we would prefer justice and charity before deceit and self-love 1. If we would consider that God is present and beholds all our dealings to whom ere long we must give an account 1 Thes. 4.6 And lastly if we would remember that it will profit us nothing to win the whole world with the losse of our souls Mark 8.36 Mr. Downams guide to godlinesse CHAP. XXIII Questions and Cases of Conscience about our Callings and Vocations Quest. OUght every man to have a Calling Answ. Yea as may appear by these Scriptures Eccles. 1.13 Ephes. 4.18 Christ himself had one Mark 6.3 1 Thes. 4.11 Quest. Is it a sufficient calling for a man to attend upon another as serving men do Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling especially having some particular employment annexed to it as to be Cook Butler Clerk Croome c. So had Cornelius servants Acts 10.7 Quest. How must we behave our selves in our particular callings Answ. We must be diligent painful and faithful therein Genes 3.19 Psalm 128.2 Prov. 10.4 and 13.4 and 22.29 2 Thes. 3.10 Gen. 31.40 Quest. Suppose a man have enough to maintain him and his without a calling Answ. Yet if he be able he must employ himself in some particular calling either in Church or State and be diligent therein He must eat his bread either in the sweat of his brain or of his brow Adam himself must work Gen. 2.15 See Elton on the Commandments Quest. How else may we prove that all must have callings Answ. From the Examples of Gods Saints in all ages as of Abel c. before the flood the Patriarchs after the flood and many under the Gospel Quest. Why must we use faithfulnesse and diligence therein Answ. First because he that is slothful and negligent therein or walks loosly and carlesly is neere a kin to him that lives without a Calling yea he is brother to him that is a great waster Prov. 18.9 Secondly diligence in a calling is the work of the Lord and therefore he that doth it negligently is accursed Jer. 48.10 Thirdly God of his rich mercy hath allowed us six days not to loiter but to labour and dispatch our businesse in Exod. 20.9 Fourthly without diligence in a particular calling Superiours could not govern and provide for their inferiours nor inferiors serve and please their superiours according to the fifth Commandment nor either of both provide for their health according to the sixth Commandment Nor avoid idlenesse and the fruits thereof according to the seventh Commandment Nor shun the crime of theft forbidden in the eighth Commandment Nor preserve their good names provided for in the ninth Commandment but be ever coveting and full of discontent forbidden in the tenth Commandment Jndeed it s not possible to reckon up all the sins and dangerous discomodities that attend upon them that either live without a calling or that deale negligently and carelesly in their calling as appeares Pro. 6.11.13.14 and 24.30 Quest. How may this be proved Answ. By the wofull experience of such as have either used unlawful callings as Thieves Cheaters Gamesters Parasites Stage-players c. Or else that have lived without a calling who besides that they are commonly unprofitable Caterpillers yea burthensom and chargeable to others they either grow profane in their lives or fall away from the truth of religion into damnable sects and erronious doctrines Quest. How may we prove that diligent walking in our callings is so acceptable to God Answ. Because as he that hath no lawful calling or that walketh negligently in one that is lawful transgresseth all the Commandments of the second Table thereby highly displeasing
Whether the children of profest Papists may be baptized Or of profane Christians p. 175 How oft and in what place baptism is to be administred ib. What use are we to make of our baptisme ib. CHAP. XVIII About Blasphemy What is Blasphemy p. 177 What is blasphemy against the holy Ghost ib. How many waies doth blasphemy break out p. 178 How may we prevent or cure tentations to blasphemy ib. How doth the hainousnesse of the sin of blasphemy appear p. 179 How comes Satan to tempt Gods children to blasphemy p. 180 How many sorts are there of such Hellish suggestions ib. How are we to resist those blasphemous suggestions ib. What is another kinde of blasphemous tentations p. 181 What is Satans chiefest scope in these tentations ib. How may we comfort our hearts against these blasphemies ib. How may we know that they are from Satan and not our own thoughts ib. How may we be freed from these Blasphemous thoughts p. 182 Objections answered p. 183 CHAP. XIX About our Bodies What is the state of our bodies in this life p. 185 How doth it appear that our bodies are vile ib. Is there no glory belonging to our bodies ib. How can our bodies be base for which Christ died ib. Shall these vile bodies be raised up at the last p. 186 Who shall raise them up ib. What lessons may this teach us p. 187 When shall this blessed change be ib. How shall our bodies be fashioned to Christs glorious body ib. What lessons may this teach us p. 188 How may our bodies be made serviceable to our minds and instruments of Gods glory ib. Why should we be careful of the health of our bodies p. 189 How may our bodily health be preserved ib. How doth serenity of minde preserve our bodily health ib. How is a sober diet a means to preserve it ib. What should such do as use a spare Diet ib. How doth exercise conduce to bodily health ib. How may bodily health be repaired when it s decaied p. 190 What just honour is is due to our bodies p. 191 How manifold is the care of our bodies ib. CHAP. XX. About Borrowing and Lending What rule must the borrower observe towards the lender p. 193 How may the borrower hurt the lender in his outward estate ib. Why must the borrower restore the thing lent as good as it was or make it good ib. What must he do when he is disenabled by Gods hand to do it p. 194 What if the Lender be dead and none left to require it ib. How else may the borrower sin in borrowing ib. How may the lender sin in lending ib. What if the borrower dissembled pretending that he was able to repay when he was not or being able refuses â—o pay what he borrowed ib. Whether is it lawful to lend upon Usury ib. VVhether may money meerly considered as the price of all other commodities be let out for profit p. 195. CHAP. XXI About Brethren and Brotherly Love Are all Gods Children Brethren and why so p. 197. VVhat comfort may the consideration hereof afford and what duties may it teach ib. VVhat evills must they avoid upon this consideration ib. How shall we know who are Gods Children and so our Brethren p. 198 VVhat good shall we get by them ib. Why should we love them ib. How shall we know that we love them unfeignedly ib. VVhat are the impediments of Brotherly love ib. How may the ferventness of our love be known ib. VVhat may nourish love amongst godly brethren p. 199. VVith what kind of love must we love them ib. VVhat must we doe that brotherly love may continue ib. CHAP. XXII About Buying and Selling. What Rule must the Buyer observe p. 201. How may he sin in Buying ib. What is to be thought of Jacobs Buying the birth-right ib. What rule must the Seller obserue and how so to doe as not to sin ib. How the Seller may sin by hurting his neighbour p. 202. VVhether every man may make the best of his own ib. How are we to prise commodities that we are to sell ib. VVhether may we sell as dear as we can ib. VVhether must the seller make known the faults of what he sells to the Buyer p. 203. VVhat generall rules are we to observe in Buying and Selling p. 204. VVhether may we raise the price for giving dayes of payment ib. VVhat must the Seller do if he be caused to call for the money before those dayes ib. How farre doth a fraudulent bargain binde in point of Conscience p. 205. Whether may we buy stollen goods ib. What must we observe in generall in our dealings with others p. 206. VVhat Rules in particular are we to observe ib. VVhat evills are to be avoided in our dealings with others ib. What duties are required in buying and selling ib. How to avoid sin in buying and selling p. 208. CHAP. XXIII About our Callings and Vocations Ought every one to have a Calling p. 209. Is it a sufficient calling to be a Servingman ib. How must we behave ourselves in our callings ib. Must rich men that need not have a calling ib. How else may it be proved that all must have callings ib. Why must we use faithfulness and diligence in our callings ib. Why is diligence in a calling so acceptable to God p. 210. Doe all that are diligent please God ib. How is Consciencious walking in a calling a furtherance to a godly life ib. What else may move us to diligence in our callings p. 211. Whether may a man change his particular calling ib. How may we live by Faith in our callings p. 212. Why is it necessary to live by faith in them ib. What are the acts of Faith herein ib. How may we live by Faith for successe in our labours which are above our strength or means p. 213. How many sorts sin about their callings ib. What must we propose to our selves in following the duties of our callings p. 214. What other Rules are to be observed in our particular callings ib. CHAP. XXIV About our holy Calling or Vocation Of how many sorts is the Calling of God p. 217. Of how many sorts is the generall calling ib. What is the externall calling what the internall ib. VVhy is Conversion termed our calling ib. What are the effects of it p. 218. Wherein appears Gods great mercy in our calling ib. How may we walk worthy of our calling ib. Why should we be carefull to know our calling ib. Doth a Christian always know that he is called p. 219. How may it be proved that we may certainly know it ib. By what signs may it be known ib. How may we be made partakers of it ib. VVhat may move us to embrace Gods call p. 220. How may it be described ib. How manifold is it ib. What are the parts of effctuall calling p. 221. VVhat is the means of it ib. VVhat necessity is there of it ib. VVhy should we carefully attend upon the
that hath adorned me with so many gifts afforded me such means to keep me from sin that I should abuse my talents and his mercies so as to fight against him with his own weapons As he hath laden me with his mercies I have pressed him with my sinnes c. Secondly the second circumstance is the injury it self as if we be injured in our soul body name goods c. and as the thing wherein we are wronged is the greater so is our anger which we conceive against it This we should consider in the wrong we do against God We injure him in his glory which is most deare to him impeach his sovereignty deny him homage and all this to satisfie our fleshly lusts and to enlarge the Kingdome of Satan Thirdly the person injured as if he be a person of great authority esteem and vertue If one that was then endeavouring the offenders good c. In these particulars we have great reason to be angry with our selves for sinning against God For hereby we have done intollerable injury to the Lord of glory To whom we are indebted for inestimable favours who hath been always ready to do us good c. Fourthly the mannner of injuring as if we be esteemed as friends and yet secretly injured as enemies If the injurie was premeditated long aforehand If in place where we ought to be loved and honoured we be wronged and disgraced If the injury be publick before many If often reiterated c. In which respects we have the more cause to be angry with our selves for sinne For in words we professe our selves Christs servants but in deeds we deny him We lightly regard his presence sin against knowledge and conscience c. If ever we had just cause of indignation it 's against our selves for sinning against God Quest. Why is anger rightly to be ordered Answ. First because of all passion it 's deepliest rooted and extends its branches farthest For no age condition or nation are free from it other passions onely trouble some particular persons Lust enflames one ambition another covetousnesse another c. But whole states are enflamed by anger and fury Secondly Inordinate anger is most infamous an argument of shameful levity infirmity madnesse An angry person hates truth embraceth errour opposeth them that admonish him entertains perverse counsel forgets his own credit is an enemy to his own safety against himself is untameable against his neighbours is intollerable under a weak pretence of revenge anger makes men violate all bonds of friendship tread under feet all Laws both Divine and Humane Other passions will hearken to Reason but this to none Thirdly as of all infirmities there are none worse or more dangerous then those which disfigure the face of a man so of all Passions none are more pernicious then anger for the eyes of such a man sparkle his face is enflamed with blood which flows from the heart his hair stares with horrour his mouth foames his tongue falters his feet and hands are in perpetual motion he vomiteth out nothing but threats speaks of nothing but blood and revenge c. Fourthly It 's a deceitful passion An angry man sees not the thing as it is and yet swells and boils inwardly Fifthly it 's the character of a fool Prov. 12.16 and 14.17 29. Eccles. 7.9 Sixthly it makes a man unmindful of his own condition If poor yet hee 'l waste his goods Being a private man he would rule being weak he becomes a lion where delay is requisite he makes haste where haste is necessary he doubts Seventhly an angry person can neither please God nor man He regards no commandments doth nothing in order but all rashly and without discretion Quest. What are the several kindes of disordered anger that must be shunned Answ. It 's disordered when it 's not moved by faith ariseth not from love keeps not within its bounds and is not directed to a right end The kinds of it are many First devilish which rageth against vertue and godlinesse is incensed by innocent and vertuous actions as in Caine Genes 4.5 In Saul 2 Sam. 20.30 In Asa 2 Chron. 16.10 In the Jews Luke 4.28 In Nebuchadnezzar Dan. 3.13 Secondly rash and unadvised the branches whereof are 1. Unjust anger that proceeds from our own suspicion and imagination only as in Eliab 1 Sam. 17.28 2. When we are provoked without cause or upon every smal occasion contrary to the law of love 1 Corinth 13.7 Prov. 10.12 and it 's a mans glory to passe by a Transgression Proverbs 19.11 And so sudden anger which is admitted without deliberation condemned Eccles. 7.9 It s a foolish thing Prov. 14.17.29 such abound with transgressions Proverbs 29.22 Thirdly immoderate and immodest anger which may be discerned by these signes 1. When men utter words dishonourable to God by blaspheming swearing cursing c. or opprobrious to their neighbours as when their anger breaketh out into bitter and reviling speeches as Shemei did against David 2 Sam. 16.5 the Jewes against Steven Acts 7.54 Forbidden Ephes. 4.32 3. When we have no regard of order and comelinesse either in respect of our selves or those with whom we are angry In respect of our selves when though private men we take revenge which belongs to God Rom. 12.19 In respect of the party with whom we are angry as when a sonne being angry with his father though upon just cause useth him unreverently and so of servants towards their Masters c. and all inferiours towards their superiours 4. When it makes us forget any duty of love which we owe to them as to pray for them and endeavour their reformation So in the Disciples Luke 9.54 5. When it stirs us up to violent and unseasonable reproofs Psalme 106.32 33. 6. When it s not mixed with sorrow proportionable to the displeasure that we conceived He that is rightly angry though he be displeased with the offence yet he pities the offender Fourthly when anger is partial its disordered and that is 1. When its hot against some sins and can brook others as bad either because they suite with our disposition or that we have little wrong by them 2. when we are zealous against sin in our enemies but â—avourable to it in our selves or friends 3. When we are as angry for small as for great offences whereas our anger should be proportioned to the offence Fifthly when it 's directed against the person of the offendor not against his offence and aimes at his hurt and destruction but seeks not the glory of God the good of the Church or Common-wealth the private benefit of our selves or neighbours or the reformation of the offendor Such was Cains towards Abel Sauls towards David Nebuchadnezzars towards the three children but Christs rule is otherwise Mat. 5.44 Sixthly when being long retained it turns to hatred Quest. What Motives may disswade us from sinful anger Answ. First consider the sinful causes of it which are 1. Unbelief in Gods Word David
disfitted for those duties which God hath prescribed and requires of us Sixthly in regard of the duration of it when it continues longer then it ought to do Eph. 4.26 Ames Cas. Consci CHAP. X. Questions and Cases of Conscience about Anger in God Quest. WHat is anger in God Answ. It 's the inward displeasure which he hath against sin and his purpose to punish it accompanied with threatnings upon his purpose and execution upon his threatnings Quest. How may it be proved that there is anger in God Answ. First by his judgements executed upon sinners as upon the lapsed Angels the old world Sodom and Gomorrah the ten Tribes the two Tribes c. Secondly by his threatenings against sinne Isaiah 63.6 Job 42.7 Thirdly by the Saints complaining of it and praying against it as Psal. 6.1 and 38.1 3. and 74.1 and 90.11 Quest. Why is there anger in God Answ. First because of that antipathy which is in him against sin as it 's contrary to his pure nature opposed God and would turne him out of his Sovereignty For by sin we cast out God and admit the devil into our hearts and prefer our lusts before Gods will and our carnal reason in contriving sinne before Gods wisdom in his Word Secondly Sin is the onely object of Gods anger though foolish persons make a sport and trifle of it For it Adam was cast out of Paradise Gen. 3.23 the old woâ—ld destroyed Gen. 6.13 2 Pet. 3.12 yea it made God in a sort angry with his own dear son so that he cried out My God my God why hast thou forsaken me Mat. 27.46 and if God shewed anger against sin by punishing it in our Surety Christ who was made sin for us and yet had no sin in himself what will become of wicked and ungodly sinners Quest Why are judgements called Gods anger Answ. Because they issue from his anger For it s not the judgements but the anger in them which lies heavy upon the soul whereas when we suffer ill knowing that it is not from anger but for trial of our graces or for exercise of them we take it patiently Hence Deut. 28.27 The Lord will smite thee with the botch of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed What is a scab or the itch which now are so light set by such a terrible judgement O yes when it comes with Gods displeasure what is it that blows the coals of hell and makes that fire so hot but Gods anger Isa. 30.33 Quest. How will it appear that Gods anger is so terrible Answ. First we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins and from him because of his sins Psal. 51.9 As also in that of the Church Psal. 85.4 5. Turne us O God of our salvation and cause thine anger towards us to cease Wilt thou be angry with us for evâ—r wilt thou draw out thine anger to all generations c. Secondly in the expressions whereby the Scripture sets it forth as Psal. 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry Psal. 18.7 The earth shook and trembled the foundations of the hills also moved and were shaken because he was wroth Psal. 2.12 and ye perish from the way when his wrath is kindled yea but a litle It was time for Moses to call upon Aaron to make haste and go quickly to make an attonement when there was wrath gone out from the Lord Numb 16.46 It 's called Gods fierce wrath Jer. 3.9 his sore displeasure Psal. 2.5 Oh! rebuke me not in thine anger saith David Psalm 6.1 He cared not what God laid upon him so it were not in anger Thirdly the greatnesse of Gods anger may be estimated by the greatnesse of his mercy Patience abused turns into fury What is blunter then iron then steele in it self But let it once be sharpened and nothing is keener Nothing so calm naturally as the Sea but when once flirred nothing is more tempestuous The best wine makes the sharpest vineger So nothing being so merciful as God is in himself if he be once provoked nothing is more terrible Heb. 12.29 Our God is a consuming fire Heb. 10.31 It 's a fearful thing to fall into the hands of the living God Fourthly the bitternesse of Gods wrath may be concluded out of our Saviours agony It was no small thing that made even him standing in our roome To offer up prayers and supplications with strong crying and teares to be saved from that which he feared Heb. 5.7 See Mr. Hieron on Psal. 51. Quest. What means then may we use to divert this fierce anger of God Answ. Repentance is the best means we can use to pacifie Gods displeasure When the Lord hath threatned many grievous judgements and plagues for sinne one upon the neck of another denounced with variety of expressions in the most terrible manner yet after all that terrible thundring See Deut. 30.1 c. It follows It shall come to passe when all these things are come upon thee the blessings and the curses which I have set before thee and thou shalt call them to minde amongst all the Nations whither the Lord thy God hath driven thee and shalt return unto the Lord thy God c. that then the Lord thy God will turn thy captivity and have compassion upon thee c. Not that repentance is the meritorious cause of pardon but God will have an order in things where there is no sense of sin and humiliation with prayer for pardon and reformation trusting in God for mercy there the anger of God abides still Again 2 Chro. 7.14 If my people that are called by my Name shall humble themselves and pray and seek my face and turn from their wicked ways I will hear from heaven and will forgive their sin and heal their land and no marvel for he is gracious and a sin-pardoning God Exod. 34.6 7. so Ezek. 18. and ch 33. Manasses was a very great sinner being enabled by his authority to do the greater mischief yet upon his humiliation and prayer he found mercy 2 Chron. 33.12 13. so in the Prodigal Luk. 15.20 David Psal. 32.3 4. confesseth that whilest he neglected repentance Gods hand was heavy upon him so that his moisture was turned into the drought of Summer c. But when he confessed God forgave the iniquity of his sin Quest. Why is repentance such an effectual means to divert anger Answ. Because it's Gods nature so to do His nature is more inclined to mercy then to anger For God to be angry it s upon the supposition of our sins but to be merciful it always proceeds from his own bowels Micah 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage He retaineth not his anger for ever because he delighteth in
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
take a false delusion for the light of the Spirit Thirdly the Spirit of God witnesseth according as the Word witnesseth Try the spirits To the Law and to the Testimonies c. the Scripture was endited by the Spirit and the Spirit cannot contradict himself so that whosoever rebels against the light of the Word shall never have the light of the Spirit Quest. Seeing as the Spirit breaths when it pleases so it shines when it pleases whether then may a Christian that hath but the single Testimony of his own Spirit be assured of his salvation Answ. The witnesse of our own spirit is a true assurance though it be not so clear an assurance I may see a thing certainly by the light of a Candle yet I may see it more clearly by the light of the Sun The light of the Spirit may and doth often withdraw it self and leave us only the witnesse of our own spirit and yet then the soul hath assurance Quest. But what if I have not the witnesse of Gods Spirit norâ— of my own neither Answ. Have recourse to former assurance Doest thou remember that once thou hadst a sweet serenity of soul that an enlightned conscience upon good grounds did speak peace to thee Didst thou never see the light of the Spirit crowning thy soul with satisfying beams then be sure that thou art still in the same condition for there is no total falling from grace Gods love like himself is immutable The Spirits testimony is of eternal truth So did David when his joy was extinguished and he would faine have it lighted again Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit whence are implied 1. That for the present it was taken away 2. That he had it 3. He remembred that he had it and therefore prayes to have it restored Davids own spirit was now very unquiet and Gods Spirit had withdrawn it self and now his best refreshing was his former assurance Remember this that the least drop of true grace shall never be exhausted the least spark of true joy shall never be extinguished Quest. But suppose we have neither the Testimony of Gods Spirit nor of our own nor can recal former assurance what shall the soul do then Answ. In such a time look to the beginnings of grace Look now to the soules prizing of a Christ to the whimperings after the breast to the longings and breathings after its beloved thoughts upon him desires after him endeavours for him there 's much comfort and sweetnesse in these I and some kinde of Assurance For First God that hath begun this great and good work in thee will never give it over till it be full and compleat He uses not to leave his works imperfect The very first motions are of his own planting and shall lack no watering for encrease Secondly the least seed of grace as its choice and precious so its vigorous and active it will never leave working till Christ be formed in thee Who hath despised the day of small things Zach. 4.10 He that is richest in grace began with a small stock Improve but present strength and God will send thee in fresh supplies that thou mayest walk from strength to strength Thirdlie if thou canst not spie out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand that may explain thy condition better then thou canst thy self Job 33.23 He 'll shew thee here is grace and there is grace and there 's an evidence c. Quest. But what if after all this there is a total eclipse all clouds and blacknesse and darknesse and the very valley of the shadow of death Answ. First when there is no certainty of evidence yet even then have a certainty of Adherence and Recumbency Now graspe a Promise roll thy self upon the free grace of God in Christ. Say If I perish I perish and though thou kill me yet will I trust in thee Like men ready to be drowned take fast hold Cast Anchor though in the dark Secondly Study self-denial Though thou long and breath after assurance yet resigne up thy self wholly to Gods Will and be content to want it if he see it best for thee Take heed of murmuring Throw thy self at Gods feet and say O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thee though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I 'le blesse thee for those rich offers of grace thou makest to me though I have not a heart to lay hold of them Thirdly put thy soul into a waiting posture and stay till he please to display some of himself to thee The patient expectation of the poor shall not perish for â—ver Psal. 9.18 One beame of his countenance is worth waiting for all thy life-time yet wait upon him in Prayer in his Ordinances where the Spirit breaths and God shews his face Thus wait upon him in his own way yea and in his own time too think not time tedious He that believes makes not haste Isa. 28.16 Consider that God is all this while preparing thee and making thee more capable of his love yea suppose the worst that thou shouldest die under a cloud as Christ did yet thy condition is safe thou shalt then come to a full assurance nay to a full possession of thine inheritance Quest. VVhat are the special sealing times wherein Christians have this Assurance Answ. First sometimes at their first Conversion when the spirit of bondage hath past upon the soul and by a strong conviction hath applied particularly guilt and wrath unto it then the Gospel brings welcome newes of a pardon and the Spirit of Adoption applies grace and mercy to the soul this makes strong impressions of joy and causeth them to cry out I am my Beloveds and my Beloved is mine Cant. 2.16 Hos. 11.1 When Israel was a childe then I loved him I taught Ephraim also to go taking him by the armes c. God hath a special care of tender plants and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace He oiles the wheels of the soul and imprints the sense of his love which constrains them to obedience And hence it is that young Converts are usually so active in the wayes of Religion so forward and vehement Secondly Sacrament-times are sealing times For in the Lords Supper we have the New Covenant sealed up to the soul the soul hath not only his graces encreased but they are printed clearer there we have plain and visible demonstrations of the love of a Saviour and have the sense of this love given into our hearts we feed not only upon Sacramental bread but upon hidden Manna too Here 's a feast of fat things the soul is satisfied as
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
compelled many to blaspheme yet saith he I obtained mercy Mat. 12.31 Christ tells us that upon repentance it shall be forgiven The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost but we must deny it and our reason must be because we are sorry for it and were it to be done again we would not do it for all the world but he that sins against the Holy Ghost is not sorry for it is not grieved for his offence would have all others to commit the same sinne Is desirous to have Hell as full as he can wishes that wife children Parents friends neighbours all might commit the sin against the holy Ghost as he hath done See Capell on Tentations Quest. How doth the hainousness of this sin of Blasphemy appear Answ. First It s one of the most horrid sins in the world Some sins are more directly and immediately against mens own persons as idlenes prodigality c. Some are against other mens persons as lying slandering c. but the blasphemer fights directly against God other sins strike at God but this pierceth him and strikes through his Name with execrations c. and therefore such were to be put to death Lev. 24.10 11. Isa. 36 6. Hab. 3.14 Secondly It s an high contempt of God a desperate flying into his face a charging him with folly cruelty and tyranny Job 1. ult It so provokes God that usually he cuts them off sooner then other sinners as those that are ripe for destruction Thirdly It argues the highest ingratitude in the world for a man like a mad dogg to flie into the face of his master who keeps and feeds him to use that heart and tongue which God made for his praise to the disgrace of his Creator To load him with injuries who daily loadeth us with mercies To curse him who blesseth us c. they are said to crucifie Christ afresh Heb. 6.6 Magis offendunt qui blasphemant Christum regnantem in coelis quam qui crucifixerunt ambulantem in terris Aug. they are worse then those that actually crucified him Fourthly it exceedingly debaseth a man and makes him viler then the vilest creature for they in their kind praise God and shew forth the wisdom power and goodness of their Creator but the blasphemer dishonours him in all his attributes Fifthly it is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the just and great God Sixthly such are guilty of the most pestilent scandal that can be they grieve the godly harden the wicked offend the weak who are quickly turned out of the way they become an evil example to their families who like soft wax are easily cast into any forme Now woe be to them by whom scandals especially blasphemous scandals come Mat. 18.6 7. Seventhly it 's a sin which makes men most like the damned in hell As the Saints in heaven being filled with joy shall vocally sing the praises of their Redeemer So the damned in hell being filled with the wrath of God shall vocally blaspheme him and if the wicked in this world that do but taste of the cup of Gods wrath yet blaspheme him for their torments Rev. 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Eighthly as its the greatest sin so it makes men liable to the greatest judgements of God and to the severest punishments of the Magistrate When a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his nature this is called direct and immediate blasphemy and if it be acted not out of infirmity of nature the person not being distempered by sicknesse melancholy nor madnesse but out of malice deliberation and obstinacy the party should die without mercy Lev. 24.13 14 15 16. This was not a judicial Law belonging to the Jews onely but it being of the Law of Nature is a universal Law for all Nations Hence wicked â—ezabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11 14. So John 19.7 and they stoned Stephen for this pretended cause Act. 7.57 Nebuchadâ—ezzar by the light of Nature made a decree that whosoever blasphemed the God of Heaven c. should be cut in pieces and his house be made a dung-hill Dan. 3.29 How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders which if they neglect to do as their light is greater so their punishment shall be greater They punish Thieves and Murtherers with death They punish Traitors that seek to destroy the lives of Princes or that speak against their honour and dignity with death and shall not he that speaks against the King of Kings die the death And when men neglect their duty in this kinde God takes the sword into his own hand He cut off blasphemous Senacharib and his Army for it 2 King 19.35 The Syrians blaspheming God and calling him the God of the Mountaines but not of the Valleys many thousands of them lost their lives for it 1 King 20.29 30. blasphemous Arius voided his bowels and died miserable See many more Examples of Gods judgments upon Blasphemers and blasphemous Hereticks in my Mirror in those two Chapters Master Hall upon 2 Tim. 3.2 Quest. How comes Satan to tempt Gods children to blasphemy Answ. When he cannot overcharge the conscience of the weak Christians by ripping up and aggravating those sins which he hath in truth committed nor cause him desperately to desist from going forward in the course of sanctification then he suggests into his minde horrible blasphemies against Gods Majesty and continually turmoils him with most impious thoughts that thereby he may distract his minde from holy meditations and utterly discourage him in all Christian exercises Quest. Of how many sorts are these his hellish suggestions Aâ—sw Of two sorts 1. Such as seeme to have some ground in corrupted reason for the suggeâ—ting whereof he oft-times useth our sinful flesh as his wicked instrument and these arise sometimes from our over-great prosperity whereby we are brought to forget and neglect the Lord who hath been so bountiful unto us sometimes from the grievousnesse of afflictions whereby men are moved to murmur against God and to repine at his judgements sometimes from some offence unjustly taken from Gods Word or works As from the plainnesse of the Scriptures the unequal dispensation of Gods benefits and punishments whence arise these tentations that there is no God or if there be yet no particular providence that he hath not eyes to see all things nor power to rule them That he is not just in his judgements but an accepter of persons That his Word is not true either in the promises or threatnings That he makes little account of vertue to reward it or of sin to punish
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
consider that Christ comes to you in his flesh when poor Christians come to you he presents a pale face a hungry belly a naked body will you not do something to support Christ and cloath Christ c. in his members and servants Thirdly Christians that come to you for relief are your own flesh and shall the head do nothing for the foot Fourthly consider your selves for hereby you shall place your wealth safely and secure it Fifthly it s the best way to improve it It s a sowing seed in a fruitful soile 2 Corinth 9.6 It 's your gift but its Gods debt and he will repay it Prov. 19.17 Object But when shall I have it again Answ. Take Gods Word he will pay fully and certainly He hath pawned his honour and credit upon it that he will do it at first or last Put your childrens portions into Gods hand make him your Executor He never dies he never breaks he ever lives to provide for them Object A man may give indeed till he give all away and what then shall become of him and his Answ. Eccles. 11.1 Solomon answers there all objections and cavils some may say what I give is cast away and lost No Cast thy bread upon the waters and thou shalt finde them again But there are so many poor that there is no end of giving Give a portion to seven and also to eight to this man a little and to that a little to every one something But I know not what times may come what I may be put to Therefore give whilest thou hast something to give thou knowest not how little a while thou mayest enâ—oy nor what thy self mayest come to want Thou mayest need mercy therefore sowe mercy that thou mayest reap the like I pity them with all my soul but I cannot relieve them Answ. Solomon answers If the clouds be full of rain they will drop down water that is certain it will impart it to the hungry and thirsty ground So if we have mercy and charity in our hearts there will be something in our hand too Object But if I were well seated and accommodated then I could spare something but alas I live in a corner out of the way I have but little trading and it s not with me as with many others I cannot give Answ. Solomon answers whether the tree stands North or whether it stands South in a more fruitful or in a more barren place yet it s the Lords tree still cadit Domino it falls to him and it bears fruit to him and so it will be with us too If we be good trees let us live in the North or in the South in a better or in a worse habitation we will yet yeeld some fruit Object Yea this is true if we knew how it would be accepted Poore men are captious and they will not take a little and rich men will take exceptions and say that I do it out of pride and thereupon will tax me the higher c. Ans. Solomon again answers He that observes the wind and rain shall neither plow nor sowe If a man will still be objecting he shall never go on with any work or service whatsoever Object Yea but I know not the parties to whom I give there are many dissemblers that pretend to much want when it is not so Answ. Solomon answers neither doest thou know how the childe grows in the womb yet thou must not starve the childe we must do what is fit for us to do and use our best wisdome and then leave the rest to God whose providence works for us as it were under the ground as it doth for the childe Object But I find by experience that I have been often cheated with fellows heretofore and that discourages me now Answ. Solomon answers sowe thy seed in the morning and slack not thy hand in the evening for thou knowest not which shall prosper this or that or whether both shall be alike therefore cast not perils but venture it sometimes thou knowest not but it may succeed very well However what thou doest with an upright heart and usest thy best discretion in God will accept and take it in good part See Dr. Harris Spittle Sermon Quest. But doth God take notice of our works of câ—rity Answ. Yea First he takes notice of the person that doth them as of Cornelius Acts 10.31 Secondly of every act of mercy Thirdly how much mercy every one sheweth Dorcas made many coates Fourthly of the time when Obadiah in a hard time hid the Prophets and fed them 1 King 18.5 Fifthly with what heart and enlargement of affection we do them as of those Macedonians 2 Cor. 8.3 Sixthly yea of the least degree of mercy Of a little cake 1 King 17.30 Of a cup of cold water Mat. 10.42 Idem Quest. What may move us to be constant and continue in our charity Answ. First in regard of our brethrens need they may long continue to be in want He that hungers and thirsts may hunger and thirst again Joh. 4.13 Others also may stand in need of our charity For Mat. 26.11 You have the poor always with you we must not tie our selves to relieve one man once onely nor one alone Secondly in regard of our selves for the reward is promised to such as continue in well-doing Rom. 2.7 Dr. Gouge on Heb. Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for her self and her Son Answ. Had she not known that it was the special will of God she should not have done it to defraud her self and her sonne to relieve a stranger contrary to the accustomed rule of piety 1 Tim. 5.8 therefore Paul would have widows to be maintained by their own kindred Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it Answ. Thou must rather nourish and relieve thy poor brother then thy friend For this office is coupled with nature and blood according to which thou art more obliged and neerer to thy brother then to thy friend But if it be in thy power to advance the one to publick offices in Church or State thou must preferre thy virtuous friend before thy carnall brother Quest. If I see many strangers in want and one good man also whether should I relieve those many strangers or that one good man Answ. A good man is to be preferred before a a stranger but many strangers before one known person For the more common good is the better Balls power of godlinâ—sse Quest. Why is giving to the poor a duty Answ. First because its such a duty as every poor man doth desire and crave of another and hopes and wishes that he may perform it to him and blames him for unmercifulnesse if he neglect it and every rich man will acknowledge that if he should loose all he would desire that others should shew mercy to him therefore it s a manifest
father and be bountiful like him Secondly thou art a Steward and therefore must bestow thy Masters wealth as he commands thee Thou mayest need and in thy need wouldst be relieved and its reason that thou shouldst do to others as thou wouldst they should do to thee Thirdly they to whom thou givest are thy brethren tied to thee by many bonds they have the same Father Faith Baptisme c. and is not this reason enough to move thee to give them Fourthly thy wealth is uncertain and fickle therefore do good with it whilest thou hast it for when it s gone nothing will comfort thee but the remembrance of the good thou didst with it as in â—obs case Fifthly it doth good to the soul for the present assuring it of our uprightnesse so can no other expending It doth good to our name making it like a precious ointment To our Religion adorning it To our Estate for like a plentiful sowing it brings in a plentiful harvest it secures from want which no riches can do To our posterity who shall enjoy the blessing and all these in the greatest quantity for no other giving hath half so many promises and our good shall be according to Gods promises It doth good for the longest continuance for it doth good after death yea at the resurrection for then shall these gifts be remembred praised and rewarded It doth good with most ease Here needs no toiling nor sweating as in other things for God will bring the fruit to our hand by a secret blessing and if we will live by faith here is no hazard at all he that hath Gods Word cannot lose his reward Whatlies poor mans advocate Sixthly consider that Christ though he was rich yet for our sakes he became poor that through his poverty we might be rich 2 Cor. 8.9 yea he became so poor that whereas the foxes have holes and the birds of the aire have nests yet he had not whereon to lay his head Mat. 8.20 and this he did that through his poverty and pouring out his hearts blood he might crown us with the inestimable riches of heavenly glory and that for ever and ever and shall not we worms and wretches most unworthy of the least bit of bread we put into our mouths part with our superfluities to relieve the fainting soul of him for whom Christ died and which he takes as done to himself Mat. 25.40 were it but a cup of cold water only Mat. 9.41 Seventhly remember that the last and everlasting doom at that great and dreadful day must passe upon us according to our carriage in this kinde Then shall there a severe and sincere search be made after works as signs and evidences of faith in the heart or of unbelief and rottennesse there Matth. 25.34 c. Of Spiritual Almes Quest. What are spiritual almes Answ. Such as flow from the fountain of truest mercy and compassion and are of greatest consequence tending to relieve repair and refresh the poverty wants and miseries of the soul and it consists in these particulars 1. In instructing the ignorant Prov. 10.21 and 15.7 2. In giving counsel to them that need and seek it Exod. 18.19 Ruth 3.1 c. 3. In reducing the erroneous Exod. 23.4 4. In endeavouring the conversion of others Psal. 51.13 Luk. 22.32 5. In exhorting one another Heb. 13.13 6. In reproving such as offend Lev. 19.17 7. In admonishing such as are out of order 1 Thes. 5.14 8. In considering one another to provoke unto love and good works Heb. 10.24 9. In comforting the heavy and afflicted heart 1 Thes. 5.14 10. In forgiving from the heart our brethren their trespasses Mat. 8.35 11. In chastening delinquents Prov. 22.15 12. In raising such as are falne through infirmity with the spirit of meekness Gal. 6.1 13. In mutual encouragements against the cruelty and confusion of the times and in the way to heaven Mal. 3.16 14. In supporting and mercifully making much of weak Christians 1 Thes. 5.11 15. In using patience towards all men 1 Thes. 5.14 16. In praying one for another Jam. 5.16 Boltons general Directions c. Quest. What is Christs meaning when he saith Lend looking for nothing again Luke 6 35. Answ. For answer hereunto let us consider First what we may look for again Secondly what we may not look for again Thirdly what is Christs sence First we may look for again 1. What justly answers to the thing lent Hence Elisha 2 Kings 4.7 chargeth the widow to pay her debts 2. In case the borrower can pay and will not and there be no other remedy we may have recourse to the Law for our relief For the Law is good being used lawfully and the sword of the Magistrate is to defend the oppressed Rom. 13.4 3. The like courtesies in time of need For it s but equal that we should support one another in love 4. Love and thankfulnesse This Paul paid cheerfully to Aquila and Priscilla Rom. 16.4 To whom I give thanks These things we may look for yet we must not lend for these things sake for then we are self-seekers Secondly we may not look for again the like good turn to be done to us for lending sake as lending because its a free act nor any gain for lending wishing that what we lend may come home with advantage because this overthrows the nature of lending which ought to be free and it takes away the equity of lending which is onely that the lender be no loser Exod. 22.14 15. Thirdly this appears to be Christs sense in the word nothing because herein he doth onely oppose the Pharisees who used to lend only to those that were able and willing to benefit them again and from whom they looked for the like Luke 6.32 33 35. Quest. What are the reasons why we must so lend Answ. First Because of the command of God for it Secondly the promise of Christ Your reward shall be great in heaven Luke 6.34 35. Thirdly it s a sign of our sonship Ye shall be the children of the highest Fourthly the example of God He is kind to the unthankful Fifthly it differences us from ungodly men Sinners lend to sinners to receive as much again Quest. What are the reasons why it s a blesseder thing to give then to receive Answ. First because he that gives feels not the poor receivers troubles and tentations He need not say What shall I eat what shall I drink c. Mat. 6.31 Secondly he most resembles God and heaven which spend and are spent by perpetual blessings and influence Thirdly he is in this an Actor and Doer in the providence of God whereas the receiver is a sufferer and the more active we are the more God-like we are who is a pure act Quest. What is it to be a giver Answ. A giver is such an one as freely makes that which is his to become another mans Quod meum est tuum efficere nullo vire cogente Quest. What is it to
natures by grace and as Christ was sanctified so also doth he sanctifie us he sanctified himself for this end and of his fulnesse we all receive Joh. 1.16 So 2 Cor. 3.18 and 4.6 For he made himself a sacrifice not onely to remove the guilt of sin but to subdue it to make us holy as well as happy Quest. How came Christ being God to pray to the Father For by this the Arians and Socinians would prove him not to be God For say they why should he pray that could do what he pleased Answ. Christ though God yet as man he did pray to the Father and that for these Reasons 1. Because as man he was not omnipotent and so his humane will was not able to accomplish what he desired in which respect it was that as man he prayed 2. Christ as man was subject to the Law of God and so was bound to give that service and religious worship to God which the Law required and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to So was his baptisme Mat. 3.15 3. Though all things were due to him yet by the ordination of God he could not partake of them but by prayer Ask of me and I will give thee the Heathen for thy inheritance c. Psal. 2.8 Prayer is appointed both to Christ and us as the medium whereby Gods purpose is brought to passe 4. Christ prayed upon the same ground as he gave thanks He praised God as the Father of such mercies as his soule was affected with and so he prayed to God for such things as he had not yet the full accomplishment of 5. Christ prayed for our example that we should imitate him Quest. What then is the difference between Christs prayer and ours Answ. First if we speak absolutely of Christ as a person so he needed not to pray For so being God as well as man he could have done all things the humane nature desired without any humble supplication to the Father but it s otherwise with us Secondly neither did Christ pray for any spiritual gracious mercies which are the chiefest matter of our prayers because such things imply a sinful imperfection in the subject Thirdly neither did Christ use prayer as a meanes to quicken and excite his heart to make it more heavenly and zealous as we doe Fourthly all that he could pray for was in reference to his body and the further glorification of that he having taken our infirmities upon him It s not so with us Quest. Isa. 53.3 It s said that Christ had no form or comlinesse Is this so Answ. First To God he was altogether desirable the only beloved and comely in his sight and without whose grace none is beauteous in Gods eye Psal. 11.7 Secondly He had forme and comeliness to the admiration of the good Angels which made them cry Holy holy holy when they beheld the Majesty of his beauty Thirdly The Divels spied a beauty in him when they acknowledged him to be the Son of the high God Luke 8.28 Fourthly Believers who are the most clear-sighted in the world acknowledge that he is altogether the faire and the chiefest of ten thousand Cant. 5.10 16. and 7.6 Fifthly The eyes of unbelievers will one day be opened to see his beauty either in their conversion when their carnal eye is made spiritual as we see in Pâ—ul Nichodemus c. or in the day of judgement 2 Thes. 1.10 when he shall appear in glory Quest. Whether was Christ in his face and outward feature beautiful as Psal. 45.2 thou art fairer then the children of men Answ. That Text speaks not of his outward beauty but of his inward and spiritual beauty by reason of his wisdom holiness righteousnesse meeknesse c. yet it s very probable that in his body he had much comlinesse For these reasons 1. The Jews never twitted him with any corporal deformity which they would out of malice have done if he had had any deformity 2. He was not subject to any miscarriages in his conception or birth whence weaknesse and deformities ensue 3. He was not subject to diseases which come by sin and often deface the beauty of the body nor to any intemperance in life which spoiles the comlinesse and colour Indeed Christ took some universal infirmities of man as hunger thirst mortality c. but he took no particular infirmities of blindnesse lamenesse c He that was perfect God was made also perfect man Some think and that very probably that the first and second Adam were as comly and well featured in body as ever any in the world being both formed without sin and without man and being more immediately compleated and perfected by God Quest. How and why should God hide his face from his Son seeing he loved him alwayes and when he cryed out that he was forsaken did he cease to be God or to be in God Answ. God did not hide his face from him as he was his Son but as he was our surety in the room of sinners He hid not his face from Christ as man but as a Mediatour Again it was not the Godheads forsaking Christ according to Essence but according to sence It was not a totall absolute and final forsaking but only partial and for a short time Calverts mel Caeli Quest. What are the parts of Christs Office Answ. That he is a Prophet a Priest and a King Christ revealed and revealeth to the Elect the whole counsel of God as a Prophet He procured and procureth for them all the good therein revealed as a Priest what he revealed as a Prophet and procured as a Priest but as yet is unaplyed he applyed and applyeth as a King Quest. Why are the parts of his Office mentioned in this order Answ. First in respect of man whose ignorance is healed by him as a Prophet his alienation as a Priest his impotencie to subjection as a King Secondly In respect of the manner of the actuall dispensation of salvation made known by him as a Prophet procured by him as a Priest applyed by him as a King Thirdly In respect of the manner of the execution of his Office He taught as a Prophet He suffered as a Priest He entered into Heaven as a King Quest. How is Christ a Mediatour Answ. He is a Mediatour of our Salvation but not of our Election Quest. Doth it not imply inferiority to be a Mediatour Answ. Christ in respect of the Divine Nature is equal with God Phil. 2.6 but in respect of his Office and the humane nature both which the word Christ precisely taken holdeth out to us he is inferiour to the Father Joh. 14.28 Object Christ being both God and Mediatour which is an Office implying inferiority it follows from hence that Christ is inferiour to himself Answ. Christ as Mediatour is inferiour to himself as God inequality in respect of Office consisteth with equality in respect of Nature and Persons Object Christ being both
ungrateful 2. By refusing what God would give to them viz. grace mercy peace and joy wilful refusal whereof is wilful murder 3. That they do not gratifie Satan who is a liar and the Father of lies A Murtherer of souls from the beginning An accuser of the brethren Job 1.9 and an accuser of God to us as if he were an hard Master Gen. 3.4 Now men gratifie Satan 1. By entertaining parley with him as Eve did He will certainly prove too hard for us 2. By hearkening to his suggestions as these or the like 1. To cast off Ordinances to neglect duties publick or private as if they were needlesse or to no purpose Hereby he seeks to starve our souls 2. To harbour jealovsies and evil surmises of God or dishonourable thoughts of him as if he were not mercifull faithfull c. 3. To cast away their confidence and lay hope aside and to give over seeking or waiting on God any longer and to throw themselves into the gulph of despaire 4. To make wrong judgement of themselves and their condition as if they were out of the state of grace out of Christ c. because for the present they cannot discern it Or that they are not the Lords because they are so deeply distressed as none of his ever were 5. To follow Satans prescripts for deliverance out of their soul-troubles which is to lay aside all thoughts or cares about their souls to go to merry company give themselves to pleasures c. 4. That they do not satisfie their disquieted hearts and that 1. By taking offence at Gods dealing with them or to be angry with God or sullen 2. By giving way to sad perplexed thoughts which gives Satan mighty advantage against them 3. By venting or justifying the distempers of their hearts as Jonas chap. 4.9 4. By putting away comfort from them in a froward peevish humour when it s tendered to them lest God answer them accordingly Psal. 18.26 Secondly direct them to have special respect to three graces to nourish them which are 1. Repentance for their sins those especially which cause this trouble for which labour for a deep and unfeigned sorrow till when they are not fit for comfort 2. Faith which they must labour to strengthen by all means as to trust in God His mercies and promises In Christ his merits and mediation these are strong refuges Psal. 42.5 Job 13.15 Psalme 56.3 Rom. 1.17 1 John 5.4 3. Patience which they must continually exercise in bearing Gods hand submitting to his will waiting his leasure c. Thirdly take a right course for healing their distempers and troubles of soul and that 1. By searching the sore to the bottome to finde our the core and cause thereof as Chirurgions do by drawing the troubles of their heart to an head as their sorrow for sinne in general or for some one sinne in special c. 2. By turning the stream of their passions into another channel as Physicians turn the course of blood in the nose by opening a veine So turne their feare of wrath and hell into the channel of holy feare of God and his goodnesse and their grief for penal evils inward or outward into the channel of godly sorrow for sin Fourthly bear with their infirmities as ignorance frowardnesse c. Become all things to them for their refreshment and recovery as Paul 1 Cor. 9.20 shew love to them with pity and patience to bear all and hope all speak to them as sympathizing with them in their troubles and sorrows make it out to them that your words come more from your bowells then your braines Mr. Reyners Rules for the government of the Tongue Quest. How may a man that is in distresse of minde be comforted and relieved Answ. The most sure general remedy is to apply the promise of life everlasting in and by the blood of Christ. Quest. But what must be our 〈◊〉 of proceeding in the application of this promise Answ. Therein three rules are to be observed 1. The party must disclose if he know it the cause of his particular distress that the remedy may the better be applied and indeed the very opening of the cause is a great ease to the minde 2. If the cause can and may be made known then you must see whether the party be fit to receive comfort and that is if he be humbled for his sinnes pray for pardon and desires amendment without this the word of comfort will be misapplied to him Quest. But what if we do not finde him humbled Answ. Your first and principal care must be to work in him some degree of humiliation for which end you must labour to convince him of sinne and then shew him the necessity of grief for it at least for some of his principal sins and herein two things must be remembred 1. That their worldly sorrow must be turned into a godly sorrow as when one bleeds at nose they open a veine to turn the course of it so when men are troubled with worldly sorrow shew them that they must grieve not for worldly respects nor meerly for fear of punishment but principally for the dishonour that redounds to God by their sinnes 2. Take care that this sorrow be not a confused sorrow because he is a sinner as other men are but a distinct sorrow for this or that particular sinne and then he that is grieved for one sin truly and unfeignedly will proportionably be grieved for all the sins that he knows to be in himself 3. Minister and apply comfort to him that thus confesseth his sinnes and is truly humbled for them Quest. How must this comfort be administred Answ. It may be done by bringing the party within the compasse of the promise of life and there be two wayes of doing this the one false the other true Quest. What are the false wayes Answ. First some think that men may be brought within the Covenant by the doctrine of universal grace and redemption But this way is both false and unfit Quest. Why is it false Answ. Because all the promises of the Gospel are limitted with the condition of Faith and Repentance and are not universally made to all Object But God would have all men to be saved 1 Tim. 2.4 Answ. The Apostle who is the best expounder of himself saith Acts 17.30 The time of ignorance God regarded not but now he warns all men to repent Now i. e. after the coming of Christ in the flesh but it must not be enlarged to all Adams posterity So in that of Timothy God would have all men to be saved i. e. Now in this last age of the world So 2 Cor. 6.2 Now is the acceptable time c. Col. 1.16 Rom. 16.26 Again All men i. e. not all particular men but some of all sorts and kindes So all is taken 1 Tim. 2.1 Object But Paul saith 2 Cor. 5.18 God was in Christ reconciling the world to himself therefore the promise in Christ belongs to