the evill which I would not that doe I Doest thou desire and endeavour to doe good and to eschew evill then thou art regenerate Thirdly Remember that this is thy priviledge that the corruption of thy nature is not part of thee if regenerate neither doth it belong to thy person in respect of Divine imputation Rom. 7.17 It s no more I saith Paul but sin that dwells in me Quest. How doth the body cause trouble of minde Answ. Two wayes either by melancholly or by some strange alteraâ—ion in the parts of the body Quest. What is melancholly Answ. It s a kind of earthy and black blood especially in the spleen corrupted and distempered which the speen being obstructed conveies it self to the heart and brain and there partly by its corrupt substance and contagious quality and partly by corrupt spirits annoies both heart and brain being the seats and instruments of reason and affections Quest. What are the effects of melancholly Answ. They are strange and often fearful It s called the Divels bait because the Divel being well acquainted with our complexions by Gods just permission conveies himself into this humour and worketh strange conceits and the effects of it are 1. In the brain For this humour being corrupted sends up noisome fumes which corrupt the imagination and make the instrument of reason unfit for understanding and sence Hence follow strange imaginations and conceits in the mind 2. Upon the heart For there is a concord between the heart and the brain the thoughts and affections Now therefore when the minde hath conceived fearful thoughts the affection is answerably moved whence come exceeding horrors fear and despaire and yet the conscience is not troubled at all Quest. What difference is there between Melancholly and trouble of Conscience Answ. They are thus distinguished 1. In trouble of Conscience the affliction is in the Conscience and so in the whole man But in Melancholly the imagination is that that is disturbed 2. Affâ—iction of Conscience hath a true and certain cause which occasioneth it viz. the sight of sin and sence of Gods wrath But in Melancholly the imagination conceiveth a thing to be so which is not making a man fear and dispaire upon supposed and feigned causes 3. A man afflicted in conscience hath courage in other things but a melancholly man fears every thing even where no cause of fear is 4. Melancholly may be cured by Physick but affliction of conscience cannot be cured by any thing but the blood of Christ and assurance of Gods favour Quest. How is a man that is troubled by Melancholly to be cured of his distress Answ. First He must be perswaded to be advised and ruled by the judgement of others touching his own estate Secondly You must search whether he hath any beginnings of grace If not you must labour to bring him to a sight and sence of his sins that his melancholly sorrow may be turned into a godly sorrow Thirdly When some measure of Faith and Repentance are wrought in him then promises of mercy are to be applyed to him which he must be perswaded to rest upon Such are Psal. 34.9 and 91.10 Jam. 4.8 Fourthly Use Physick which may correct and abate the humour it being a means by Gods blessing to cure the distemper of the body Quest. How do strange alterations in the parts of the body cause distresse of minde Answ. Divers wayes sometimes by Phrensie in the brain others sometimes by trembling of the heart or swelling of the Spleen or a rising of the intrailes all which cause strange imaginations fears c. Quest. What remedies are to be used in these cases Answ. First In this case also consideration is to be had whether the party thus troubled hath any beginnings of Faith and Repentance If not then means must be used for the working of them in him Secondly Then the opinion conceived must be taken away by informing him of the state of his body and what is the true and proper cause of the alteration thereof Thirdly If after this the distemper still remaine then he must be taught that it is a correction of God and therefore he ought to submit to it God seeing it best for him Mr. Perkins Vol. 2. CHAP. XXXV Questions and Cases of Conscience about Self-Commendation Quest. IS it lawful for a man to commend himself Answ. It is lawful in some cases for a child of God to commend himself to declare what God hath done for him or by him to speak of the graces God hath bestowed on him of his labours of works which God hath wrought by him yea and of his sufferings for God as will appear by these examples Of Nehemiah chap. 13.1 to 14 c. Of Job chap. 29. and 31. of Paul Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12. Quest. In what cases is this self-commendation allowed Answ. First of afflictions from God wherein they have professed their faith in God their patience obedience sincerity constancy c. So Job ch 13.14 15. and 23.10 11 12. and the Church Psal. 44.17 c. and Jeremy ch 17.16 17. Secondly of injuries from men in word or deed 1. In word by scoffs and reproaches as David 2 Sam. 6.20 21. By slanders of their good conversations So did Paul Act. 22.1 c. and 23.1 and 24.5 6. and 26.2 c. So Jacob Gen. 31.36 to 42. yea Christ himself Joh. 8.46 48 49. 2. In deed then we may protest our innocency to prove we suffer wrongfully as Daniel did Dan. 6.22 Christ Joh. 10.31 32. and 8.40 Thirdly when thereby we may shew forth the infinite riches of Gods free grace and mercy to such vile and unworthy creatures in giving us grace to be what we are and enabling us by grace to do what we do that thereby we may encourage weak believers to dependance on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthinesse So Paul 1 Cor. 15.9 10. 1 Tim. 1.13 15 16. Fourthly to give others occasion and to provoke them 1. To pray for us So Paul Heb. 13.18 2. To praise God for us and glorifie him in our behalf So Paul 2 Cor. 1.11 12. Gal. 1.24 Ephes. 1.15 16. 3. To glory on our behalf before others especially those that seek to traduce and slander us So Paul 2 Cor. 5.11 12. 2 Thes. 1.4 Fifthly when others require an account of our faith holinesse obedience or experiences Hence 1 Pet. 3.15 Sixthly when we would propound our selves as examples to others of faith patience godlinesse c. to draw others to follow our steps so David Psal. 66 1â— Paul Phil. 3.17 Christ Mat. 11.29 Seventhly when our enemies accuse us falsely and our friends who can and ought to vindicate us refuse or neglect to do it So Paul 2 Cor. 12.11 Eiâ—hthly to shew and approve our integrity and reality that we are not almost but altogether Christians before those to whom we relate or with whom we have
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
1 Kings 21.23 24. Psalme 79.3 3. It s a great deformity for a corps to lie above ground therefore children who are most bound to cover their parents deformity are in this respect bound to bury them Secondly children must have respect to the credit of their deceased parents and that especially in three things 1. In paying their just debts so far as they can when their goods or lands come to their hands Psal. 37.21 2. In suppressing evil reports of their parents as much as they can For Matth. 7.2 3. In imitating their parents good example So 1 Kings 3.3 2 King 22.2 1 Kings 15.11 Quest. After what manner must children perform all these duties to their Parents Answ. First for conscience-sake Rom. 13.5 〈◊〉 3.20 1 Pet. 2.13 Secondly in sincerity Col. 3.23 Thirdly cheerfully and with a ready mind 2 Cor. 9.7 Fourthly Reverendly as to them that bear the image of God Fifthly so as yet not to sin against God It must be in the fear of God Sixthly Constantly or else they loose their reward Quest. Must equal respect be shewed to both parents Answ. Yea the Law mentions both father and mother So Gen. 28.7 and Solomon 1. Because both parents under God are alike means of their childrens being 2. The care and pains of both is very great Object The wife is subject to the husband therefore ought a child to prefer his father before his mother Answ. Though there be a difference betwixt them in relation of one to another yet in relation to their children they are both as one and have alike authority over them Quest. What if one commands what the other forbids Answ. The thing commanded or forbidden must be observed If it be about a thing simply good or evil then the parent that would have what is good to be done and what is evil to be forborn must be obeyed though it be the mother but if it be a thing indifferent then the father is to be obeyed yet no contempt must be shewd to the mother therein Quest. Whether do children owe subjection to step-fathers and mothers and to fathers and mothers in Law Answ. Yea as to those that are in the place of natural parents So did Moses Exod. 18.7 and Ruth chap. 1.16 17. and 2.22 and Christ Luke 2.51 and that 1. Because the marriage bond makes them one flesh with our natural parents 2. The Law makes it incest for a man to lie with his stepmother Lev. 18.8 17. therefore they are in the roome of natural parents and so to be honoured 3. It s a great honour which a child doth to his natural father or mother to respect such as they have made one flesh with themselves Object Nature cannot so well brook a step-parent as a natural parent Answ. First if not so well yet we must not depise them Secondly conscience and religion should alter corrupt nature Object Step-parents seldome care for their husbands or wives former children Answ. First God teaches not only to be subject to the good and gentle but also to the froward 1 Pet. 2.18 and not to be overcome of evil but to overcome evil with good Rom. 12.21 Secondly the Scriptures reckons such as rise up against their parents in Law amongst such as rise up against their natural parents Mic. 7.6 Quest. Must children be subject to Guardians and Tutors Answ. Yea for the Apostle faith that they are under them Gal. â—4 2 So Esther ch 2.20 and Elisha 2 King 2.15 c. and 6.1 Quest. What arguments may move Children to obey their parents Answ. First they are commanded to obey them in the Lord i. e. because parents are to the children in the Lords stead Liberis suis pater est vice Dei Greg. Nazian they bear Gods image and children in obeying them obey God Secondly it is right Col. 6.1 which implies three things 1. It s agreeable to all Laws of God Nature Nations 2. The place of parents requires so much For right requires that every one should have his due 3. Parents deserve so much so that its done by way of recompence Thirdly it s well pleasing to the Lord Col. 3.20 and he will reward it Gen. 31.7 c. 42. contrary 1 Sam. 2.34 2 Sam. 18.9 1 King 2.25 Fourthly its Gods charge to them Honour thy father and thy mother It s a perpetual and general Law Quest. What if children be grown to years and not under their parents government Answ. This may cause some difference yet so long as a child hath a parent he owes honour to him as we see in Joseph though married and a great man Gen. 47.12 and 48.12 and 50.5 and in Solomon 1 King 2.19 Fifthly because of Gods promise made to such obedient children that thy days may be long in the land c. Dr. Gouge Household duties Quest. Whether are many children a blessing Answ. Yea so saith David Psal. 127.5 and 128.3 6. Hence Ruth 4.11 Quest. Whether may parents make void a contract secretly made by their children without or against their consent Answ. The Scriptures gives them authority either to ratifie such contracts or to make them void Numb 30.6 the father may make void a vow of his child in matters pertaining to Gods worship much more a matrimonial promise If a young man defloure a maid in equity he is to be compelled to marry her Deut. 22.28 yet by Gods Law it may not be without the fathers consent Exod. 22.17 Quest. Whether is a marriage made without or against the parents consent valid or no Answ. It may be valid in the courts of men according to humane lawes and therefore the issue of such is free from bastardy yet it s not a divine or spiritual conjunction or marriage being flatly against Gods precept Deut. 7.3 Exod. 34.16 1 Cor. 7.38 Mr. Perk. upon Gal. Quest. What rules are parents to observe in giving names to their children Answ. First they should give them such names as may put them in minde of some good duty Paul could never hear or remember his new name but he was thereby put in mind of his new office and duty which he was to perform amongst the Gentiles Secondly as much as may be these names must be given in the natural language Thus the Hebrews gave fit names in Hebrew The Greeks in Greek as Timothy c. Act. 26.1 the Latines in Latine as Tertius Quartus Rom. 16.22 23. Thirdly we must neither be too curious nor too carelesse in giving names to our children Quest. Who are too curious Answ. Such as give them names above the nature of men Some drawing too neer the Deity it self as Emanuel and the Jesuites Some of Angels as Gabriel Michael c. Some of vertues as Grace Faith Mercy Patience c. Quest. Who are too carelesse Answ. Such as name their children with Heathenish names as Hector Achilles Hanibal Julius Caesar c. as if they would have them prove like them Sometimes they give them names of things
is begun confirmed and encreased by solitariness Eve was tempted when she was alone therefore such persons should converse with good company and exercise their mindes with reading Gods Word heavenly meditations singing of Psalms c. Fourthly Such must as heartily repent of these evill thoughts as of evill words and deeds For through mens carelesness over their thoughts it is that God suffers Satan to plague and torment them with such blasphemous thoughts and after repentance he must watch more narrowly over his ways especially over his heart which is the fountain of all Prov. 4.23 Quest. How may distresse of minde arising from our own sinnes be cured Answ. First That particular sin must be known which is the cause of this distress most are prone to dissemble herein pretending that it comes from some wicked thoughts or affections when as usuall it comes from some gross actual sin especially against the third sixth and seventh Commandments and the more secret such sins be the more horror of conscience they bring Secondly their Sin being known see what signs thou canst finde in them of true repentance for it otherwise they are not fit to receive comfort Thirdly If this be found then administer comfort yet mixed with some terrors of the Law that the comfort may appear to be the sweeter wherein observe these two rules 1. Inform the party that his sins are pardonable though in themselves great and hainous yet by the mercy of God in Christ they may be remitted and this he may be convinced of 1. Because Gods mercy is infinite and over all his works Psal. 145.9 Christs death is of an infinite value God delights in mercy Isa. 55.7 Psal. 103.7 as we see in Manasses Mary Magdalen Paul c. 2. Because men living in the Church and knowing the Doctrine of salvation shall not be condemned simply for their sins but for their impenitency therefore men should be grieved not so much for their committing of sin as for continuing therein without repentance 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience yet even these do not utterly take away grace but afterwards makes it shew it self and shine more For Rom. 5.20 where sin abounded grace abounds much more 4. The promises of God touching pardon of sin and life eternal in respect of believers are general and in regard of all and every man indefinite so that they exclude not any only they admit one exception of final impenitency 2. Shew him that his sins are pardoned if he be heartily grieved that by his sins he hath offended so loving and merciful a God And if he desire with all his heart to be reconciled to God in Christ and resolve against sin for the time to come Luke 15.11 c. Shew him these Texts Matth. 9.12 13. and 11.28 Luke 4.18 Quest. But what say you to the case of Recidivation if a man after repentance for sâ—me grievous sin fall into it again Answ. His case is dangerous as relapses into mortall diseases yet not altogether desperate For 1. We that have but a drop of mercy must forgive our brethren again and again much more will God who hath an Ocean of mercy Isa. 1.18 Apostates are called to repentance with promise of pardon Luke 15.20 the prodigal by whom is meant a childe of God who fell after repentance and obedience upon his purpose to return was pardoned So 2 Cor. 5.20 Paul prayes the lapsed Corinthians to be reconciled to God 2. Assure such that upon their repentance they shall be pardoned Quest. But I am troubled for want of grace in my heart and obedience in my life what must I doe Answ. This is common to all Gods Children more or less at one time or other So was Paul troubled Rom. 7.23 Now there are many grounds of comfort whereby the heart may be stayed in this sorrow that it be not immoderate which are First Remember that its Gods will that thy sanctification should be imperfect in this life This is manifest both by the word of God and daily experience and God will have it so 1. Because God gives grace according to the measure and manner of our receiving of it which in this life is imperfect Indeed remission of sins and justification by Christs obedience are ours by imputation and so are perfect but sanctification regeneration the love of God and man are put into us Yet before we have them we must receive them and the means whereby we receive them is faith which because it is weak and imperfect in this life therefore the gifts which we receive thereby are imperfect also 2. If any were absolutely perfect in this life then he should fulfill the Moral Law and so be a Saviour unto himself and by the tenor of the Law have life and so Christ should not be a Saviour properly but only as an instrument to dispose us to the keeping of the Law whereby we might save our selves But Christ is the only Allsufficient Saviour and the accomplishment of our salvation is from him alone 3. It s Gods will that his children should be brought to nothing in themselves that they might be all in all out of themselves in Christ But if our sanctification were perfect here we should rest contented in our own goodness that Paul might not do so he was buffeted 2 Cor. 12.7 Secondly Consider what makes thee accepted with God and how much thy self must do for this end which is 1. Thou must heartily bewail thy sins both of heart and life and if thou renewest thy sins thou must by renewing thy repentance recover thy former estate 2. In regard of thy former sins thou must rest on Gods mercy alone flying to the throne of grace to obtain pardon of them 3. Thou must endeavour for the future to perform obedience to God in all his commandments that thereby we may shew our gratitude to him for his mercy and profit in our obedience Object I endeavour to do these things But alas in sorrow for sin I am troubled with hardness of heart my faith is mixed with doubtings and my obedience with many slips and falls what shall I therefore doe Answ. Remember these rules 1. If thou hast a minde and purpose not to sin and a desire to please God and endeavourest to perform both God in mercy accepts this for obedience it self Accipit suum remittit tuum He accepts that which is his and forgives that which is thine His is the grace which puts us upon these desires and endeavours Ours are the wants and weakness in performance the first he accepts the latter he forgives Quest. But can God accept our works which are imperfect Answ. As our obedience is in truth so far its his work and therefore he accepts it as it s ours so he pardons it because we are in Christ. Secondly canst thou say with Paul Rom. 7.19 The good which I would doe I doe not and
preserved from all such foiles for the time to come For which end he 1. Keeps a narrow watch over all his wayes especially over his heart wherein the flesh hides his chiefest ambushments not readily satisfying every desire of profit and delight but first examining them by the rule of Gods Word whether they be to be embraced or rejected 2. He will be most carefull to comfort and strengthen the spirituall part to keep the Armour of God close buckled to him and to be well provided of weapons before the conflict 3. He will shew the like care in weakning his enemy the flesh by withdrawing from it the chiefest weapons whereby it hath formerly prevailed 4. The regenerate man after his falls will more zealously hate his sin then ever formerly avoiding and flying from it yea the oftner he hath fallen into it the more he hates it 5. After his foils and falls he will carefully perform all holy duties which are contrary to his former sins Redeeming his lost time by his future diligence Quest. How far may the flesh prevaile against the Spirit Answ. For resolving of this doubt we must first distinguish between the gifts of the Spirit and the persons in whom they are the gifts may be considered both in their kind and in their quality First Concerning the former the gifts and graces of the Spirit are either common to the regenerate and unregenerate or proper and peculiar to the elect alone The common graces are especially those morrall virtues of Wisdom Justice Fortitude Temperance Patience c. which may not only be lost and quite extinguished in civill men but also in the faithfull because they are not essentiall to a Christian but rather ornaments then part of the spirituall man So in David when he feigned himself mad and in the matter of Bathsheba and in his unjust sentence against Mephibosheth Thus Noah lost his temperance Lot his chastity Jeremy and Jonah their patience c. But as for those sanctifying graces proper and peculiar to them and essentiall to a Christian being once had they can never be lost notwithstanding all the power and malice of the Divel and the flesh For Rom. 11.19 the gifts and calling of God are without repentance So also Joh. 10.28 Secondly The saving graces of the Spirit may be considered in their quality for they are either true or false the true are in the regenerate alone the false in Hypocrites and temporaries Now these may loose their illumination faith love and zeale because they are but either common graces or in shew appearance only Hence Matth. 35.29 From him that hath not shall be taken away even that which he hath with Luke 8.18 Quest. But may not true sanctifying and saving graces in the regenerate be utterly killed or at least for a time quenched Answ. First As some seeming graces in the unregenerate may be quite lost so true grace in the faithfull may be seemingly lost but not quite For Matth. 25.29 To him that hath shall be given and he shall have abundance So Joh. 15.2 Every branch in me that beareth fruit shall be purged c. Yet may they seemingly loose those graces which they keep in truth as for example they may seemingly loose their saving knowledge when through the relicts of ignorance they fall into some gross Errors Heresies or Schismes They may seemingly loose their faith when being violently assaulted by temptations it receives some grievous foils and lies covered under incredulity as fire under ashes or the Sun under a cloud They may seem to loose repentance when they are overtaken afresh by their old sins especially when after they are cleansed they relapse into gross sins not only through ignorance but wittingly against knowledge and Conscience c. yet these saving graces are not lost but only hid and covered for a time Secondly Other graces which spring from those which are fundamentall and absolutely necessary to the being of a Christian may for a time be lost as full assurance peace of Conscience zeal of Gods glory the sence and feeling of his love joy in the holy Ghost c. which tend to the well being of a Christian may in respect of present apprehension not only be much dulled but quite extinguished As we see in Job who thought God his Enemy So David complaines Psal. 22.1 and 51.8 10 11 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence and feeling of renewed graces and shews as much fervency of affection and intireness of love towards them by his bitter mourning for their absence as he formerly did in his joy and rejoycing in their presence Thirdly Saving and fundamentall graces may be lost in some degrees at least in respect of their operations As the strong Faith may be shaken with doubtings fervent love may be cooled assured hope may quail c. As we see in the examples of Job David Peter the Galatians and the Angel of the Church of Ephesus Rev. 2.4 and of Sardis Rev. 3.2 yea these graces may not only be shrewdly shaken but cast into a dead swoune in which they will appear neither to others nor to them that have them But yet all this is to be understood of their functions and operations which may decay in their degrees but as for the habits of these graces they never decay in Gods Children not so much as in their degrees but grow continually till they come to their full stature whence they are said to be Trees of righteousness of Gods own planting Psal. 1.3 Isa. 61.3 and Gods building Psal. 92.14 and Gods Children who grow till they come to perfect age Ephes. 4.13 14 15. and their graces are Fountains of living water which flow continually Isa. 58.11 Hence the path of the just is compared to the morning light c. Prov. 4.18 Object But did not David loose degrees of his grace when he committed adultery and murther and Peter when he denyed his Master Answ. There was a decay yea an utter surceasing of them for the time till they were renewed by repentance yet not in the habits and essence of their graces but only in their operations as the Sun ever shines in his full brightness though it s oft hid from our sight Yet we must not ascribe this permanency of their graces to any property or excellency which Gods Children have in themselves as if by their own strength they could withstand all tentations but it is to be ascribed to the power and promises of God to our union with Christ from whom we receive Spirituall nourishment and to the continuall gracious assistance of our good God who supports us against all the powers of Hell Object But by this Doctrine many will take occasion to become presumptuous and secure Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed yea Gods mercy redemption by Christ and all the promises of the Gospel For where the Apostle taught Rom. 3.7
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
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
it neither yet hath provided either a Heaven for the godly or a Hell for the wicked that let men do what they can yet in the end either all or none shall be saved c. Quest. How are we to resist these blasphemous suggestions Answ. First we should as soone as they are suggested reject them as abominable saying to our selves God forbid that I should entertaine such a blasphemous thought of the most Mighty Wise Just and gracious God especially having no reason for it but the false suggestion of the Devil who is a liar from the beginning and by his lies seeks my destruction Secondly then if we cannot be thâ—s rid of it let us flie unto the Lord by earnest prayer desiring him to enlighten our mindes by his Spirit that we may clearle discerne his truth and the falshood of Satan and that he will encline our hearts to submit our judgements to his truth and reject Satans damnable lies Thirdly we must endeavour to enrich our mindes with such a measure of knowledge as may enable us to answer all Satans cavils especially by studying the Scriptures which are able to make us wise to salvation Fourthly we must open our state to some able friend who may teach us how to confute these tentations and by all meanes we must take heed of that foolish bashfulnesse which makes men keep the Devils counsel to their destruction for fear of shaming themselves whereas it s no shame to be subject to these tentations which the dearest of Gods children are not freed from Quest. What is the other kinde of blasphemous tentations Answ. Such as are without all shew of reason or appearance of truth sencelesly absurd and no lesse admirable for their sottishnesse then for their hellish impiety and these cannot without trembling be thought on neither doth Satan use the help of the flesh herein as he doth in other tentations it being no fit instrument for this employment because these blasphemies are so horribly wicked that they are above the conceit of corrupt nature but are the immediate product of hell Satan casting them into the minde like wild-fire with great swiftnesse and violence Or if the flesh be used herein yet it s not with delight but with fear and horrour seeing there is neither pleasure nor profit in them but a fearful expectation of speedy vengeance if we swallow them with consent Quest. What is Satans chiefest scope in these tentations Answ. First he hath no hope to prevaile with a Christian to approve of them seeing he cannot draw a profane worldling thus far with all his power and skill but his chiefest aime is hereby to work astonishment in them that they shall be utterly unfit to performe any holy exercise or duty which they owe to God hoping thereby so to enfeeble them that afterwards he shall get an easie victory over them Secondly he labours hereby to overthrow their faith and to bring them to utter despaire of Gods mercie putting them out of all hope that he will ever pardon such outragious sins seeing they do so impiously blaspheme him to his face and therefore lest they should multiply these horrible sinnes by their longer abode in this life and so encrease the measure of their just condemnation he tempts them to lay violent hands upon themselves and to seek to mitigate their torments by hastening their death Thirdly when by manifold experiences he hath learned that by these suggestions he little advanceth these cursed ends yet such is his inveterate malice towards Gods poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him that he may at least turmoile and vex those whom he hath no hope to overcome Quest. How may we comfort and strengthen our hearts against these wicked Blasphemies Answ. First consider that they are not our own thoughts but Satans suggestions and therefore they shall not be charged upon us as our sinnes but shall be set on Satans score and punished upon him Quest. How shall we know that they are Satans suggestions and not our own thoughts Answ. Firâ— In that they are so outragiously wicked that even nature though corrupted is not capable of them unlesse by long custom of malicious sinning against God it become plainly diabolical How much losse then are they capable of them who have received some measure of grace and in the uprightnesse of their hearts desire to fear love and serve the Lord. Secondly they may be discerned to be from Satan by the manner of their injection which is not voluntary and upon choice but sudden as a flash of lightning with such unavoidable violence that they cannot be prevented and that continually one following in the neck of another Thirdly whereas a mans own thoughts being natural work no extraordinary perturbation in the mind on the contrary these blasphemous suggestions strike the heart with such horrour and feare that thereby the understanding is astonished the heart quakes the minde is distracted the joynts tremble c. Secondly consider that these kindes of tentations are common to afflicted Christians yea so ordinarily doth Satan fight with this weapon that he durst therewith assault Christ himself the unspotted Lamb of God in whom was no sinne Thirdly consider that it s no sinne to be tempted to these blasphemies if they be resisted as it s no fault in a chaste person if a filthy harlot tempt him to uncleannesse so long as he yeelds not to it Quest. But how shall we know that we resist these blasphemies Answ. First in our own outward man we resist them when we do not actually yeeld by words or deeds so as that our yeelding is subject to our senses Secondly inwardly we resist them when we neither approve them in our judgments nor embrace them with our wills nor incline to them in our affections with liking and delight Fourthly consider that these blasphemous susigestions are not evil to them who resist them or if evil yet only our crosses and evil of punishment not evil of sin which the Lord of his infinite goodnesse turns to the good of his children Object Yet I fear that I have so much revolved these blasphemous tentations in my mind and have been so negligent and slow in rejecting them that I doubt much I have yeelded some liking to them Answ. First there is nothing more common then for an afflicted conscience to accuse when it 's innocent and to lay a heavy burden upon it self where the Lord gives a discharge Secondly but suppose it be true yet there is no cause of despair and that 1. Because this sin being committed through infirmity is pardonable and therefore if thou repent and bewaile it hate and abhor it strive and endeavour to mortifie it God according to his gracious promise will freely remit it 2. It 's not committed by the Christian man if we speak properly but by the flesh and unregenerate part and therefore it shall never be imputed to
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
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
duty arising from that plain Maxime Do as you would be done to Secondly it tends to the refreshing of our brethrens bowels and supplying their wants and may keep them from perishing and it pleased God so to order the world that some shall be poor and others shall have abundance that he may try the disposition of the later by the former Joh. 12.8 Thirdly it will abound by many thansgivings unto God c. 2 Cor. 9.12 13. Its makes heaven resound with thanks and praises yea if the poors tongues should be silent yet their very loyns do blesse God for thee in their kinde therefore it s our duty to do that which makes so much for Gods honour Fourthly It s undoubtedly a duty which must either justifie the truth of our religion or condemne us as hollow hearted Now bounty to the poor is a note of soundnesse in religion and on the contrary he that gives not to the poor according to his means though he pray never so often hear never so many Sermons fast never so frequently receive the Sacrament never so constantly read the Scriptures never so daily be he never so earnest a condemner of other mens faults and of publick abuses and let his shew of Religion be never so abundant yet he is but an hypocrite and dissembler and the Lord takes no delight in his services Isa. 58.7 Jam. 1. ult Luk. 18.18 24. Mat. 25.41 Jam. 2.13 Prov. 21.13 1 Joh. 3.17 18 19. Jam. 2.14 Fifthly covetousnesse is as thorns that choaks the Word and keeps a man from following the directions of God therein and so he loves his money more then God more then his poor brother more then the rewards of God and more then heaven it self and so he is an arrand hypocrite Quest. But what shall we be better for our bounty to the poore Answ. It s the best way to prevent poverty Luk. 12.33 2 Cor. 9.6 Prov. 11.24 25. and that for these reasons 1. Because God is the great Lord and master of his family in heaven and earth and riches come not by chance or mens industry or the love of their friends c. but by the appointment of God who makes rich and makes poor wherefore all men are but his servants and stewards to whom he commits more or lesse as best pleaseth him hence it follows that it must needs conduce much to the continuation and encrease of a mans wealth that he be found a good Steward of the things committed to him by his Master Now to communicate of our substance to the poor with a large heart and hand is to do the office of a good Steward 1 Pet. 4.9 10. and such shall not be put out of their office but as he hath been faithful in a little he shall be made Ruler over much Secondly Solomon tells us Prov. 10.21 The blessing of the Lord makes rich c. and gives a comfortable encrease of our estates without which men are but like horses that carry a great burden of gold and silver through the world and are not Masters but Slaves to their riches Now such comfortable wealth doth not spring from mans wit or paines but from the blessing of God without which the Watchman watcheth in vain the Builder buildeth in vain the Husbandman plowes in vaine the Merchant trafficks in vaine c. either no encrease will come or none but a vexing and cumbersome encrease but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren Deut. 15.10 and certainly God will never be found a Promise-breaker Thirdly it s a lending to the Almighty and therefore will surely procure abundance for God will never prove a Bankrupt he will never borrow without a resolution to pay nor without actual repayment and that in the fittest time and manner Prov. 19.17 there is the Bill of Gods hand wherein he both acknowledgeth the debt and promises payment q. d. Be it known unto all men by this present Promise that I the Lord God of Heaven and Earth do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath or shall bestow in relieving the distressed to be paid back unto him whensoever he shall demand it for where no day is set the borrower is bound to payment upon demand and to this payment well and truly to be made I binde my self firmly by this present Promise sent sealed and delivered by Solomon my known Secretary so that unlesse we will proclaim the Lord an insufficient or dishonest debtor we see that giving to the poor is the best way to save and encrease our wealth his word being far surer then Checquer 4. It will cause many prayers to God for us that must needs cause him to give us all good things in abundance and so deliver us from Penury Prayers made to God by his servants upon due ground cannot be in vain 2 Cor. 9 14. or if any should be so unthankful as not to pray for such yet surely the houshold of faith will to whom we ought most to abound in bounty Quest. But what means may we use to enable us to works of mercy Answ. That a man may give he must have money and an heart and a will and a gift too for he that hath nothing cannot give though he would he that wants a heart cannot give because he will not both therefore are requisite and for the getting of both we must use these means First we must seriously consider of these many Precepts Promises and Threats which are in the Book of God concerning this duty pressing them upon our selves and saying Doth not the same God which saith Hear the Word say also Give to the poor and if conscience binde me to the one doth it not binde me to the other also If I should keep all the other Commandments and break one shall I not be found a transgressor of all will it any thing avail me that I seem to be religious if I be not merciful Secondly to this adde Prayer beseeching God to give you this so worthy a Grace by which you shall be made so like himself that you may know your selves to be his children John 13.34 and 1 John 3.14 and hereby we know that we love the brethren if our hands and hearts are open to them for love is bountiful Thirdly thou must begin to give that thou mayest get an habit of giving and presse thy self to be much in doing good works till thou hast made it easie and delightful to thee yea thou shalt hereby finde as great a promptnesse to it as thou foundest a backwardnesse before and that you may get something to give you must observe these rules 1. You must be diligent in your callings for the diligent hand maketh rich and so provide matter for bounty Eph. 4.28 and this is one end that we must propound to our selves in the works of our calling not onely that we
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
must be brought to a personal exercise of Faith and Repentance in and by himself For which end he must narrowly examine his heart to finde out his sinne and then he must humbly confesse all his known sinnes against himselfe acknowledging that he hath deserved death and damnation then he must cry earnestly to the Lord for pardon Psalme 32.5 Object But what if the party be so distracted that he cannot performe any good duty Answ. Let him sigh and sob to God for mercy and comfort which is a work of the Spirit Rom. 8.26 Secondly trial must be made whether the distressed party hath any tokens in him of grace or no. Quest. What are they Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should 2. Whether he hath a serious desire to believe and repent a purpose to sinne no more c. then minde him of Gods promise 2 Cor. 12.9 My grace is sufficient for thee c. And teach him to submit to Gods will as David 2 Sam. 15.26 Thirdly apply to him the promises of God made to afflicted persons as Psal. 34.18 Mat. 15.24 Luk. 4.18 Fourthly minde him of his life past and of Gods merciful dealing with him and others in this case formerly for if he hath formerly had any evidences of Gods love and favour he is now by them to settle and quite his minde For whom God loves he loves to the end So Psal. 77.10 Fifthly you must labour to remove such reasons and doubts as the party distressed usually makes against himself for his own overthrow which commonly are these 1. Being minded of Gods mercy c. they will say that this is good indeed but it belongs not to them for they neither do nor can feel any thing but the tokens of Gods wrath c To answer this informe them of the manner of Gods dealing in all his works which is to work by contraries By death he gives life and sends men to heaven by the gates of hell He shews his greatest power in our greatest weaknesse So 1 Sam. 2.6 Job 5.18 2. They use to say that if they could feel any comfort at all they would quiet their mindes and yeeld to good counsel and perswasions To this the answer is that in such cases we must live by faith not by feeling Hab. 2.4 when we have neither sight nor sense nor raste of Gods mercie and apprehend nothing but wrath we must then labour to lay hold of the promise of mercy So did David Psalm 130.1 and Abraham Rom. 4.18 Job Though thou kill me yet will I trust in thee and the thiefe on the Crosse. 3. They plead that their case is desperate and that never was any in their case But this is false Job was in as bad a case and David Psalme 6. and 77. and Christ himself on the Crosse cried out My God my God why hast thou forsaken me Quest. How may trouble of minde arising from outward afflictions be remedied Answ. Two things are to be required of the party distressed 1. Practice 2. Meditation First practice is a diligent examination of his conscience to find out his sinne An heaâ—ty confession of it to God and earnest prayer for forgivenesse which things will bring much comfort as we see in Manasses 2 Chron. 33.11 c. and this is required Lam. 3.40 Secondly meditation of the comfortable promises recorded in the Word of God touching afflictions which may be reduced to five principal grounds of comfort 1. That all afflictions from the least to the greatest come not by accident or chance but by the special providence of God For 1. God hath fore-appointed them Rom. 8.29 we must be conformed to his Son in sufferings 2. God doth not only barely permit afflictions but effects them as they are corrections tryals and punishments Isa. 45.7 Amos 3.6 3. God orders and disposeth them limitting and appointing the beginning continuance measure and end of them Yea he orders them to his owne glory the good of his servants and benefit of his Church Hence he is said to correct in judgment Jer. 30.11 So Gen. 50.19 20. 2 Sam. 16.10 Psal. 39.9 Obj. We could bear afflictions from God but ours comes from men that hate us Answ. God useth them as his instruments to execute his will upon us therefore we should submit So did Joseph Gen. 45.5 and 50.20 2. Tell them of Gods command touching the Crosse and the obedience we owe to him therein Luke 9.23 we must take up our crosse daily and follow Christ Hence Micah 7.9 1 Pet. 5.5 6. and this being Gods command we must be as careful to obey him in it as in any other moral Commandment 3. God will be present with his servants in afflictions Psal. 19.15 and 23.4 Quest. But how is God with us in afflictions Answ. 1. To work our deliverance from them Psal. 50.15 yet with this limitation so far forth as its good for us 2. To temper and moderate our afflictions so as we may be able to bear them 1 Cor. 10.13 Hab. 3.2 3. Or if he do continue them yet he will comfort us in them Phil. 1.29 4. To do us good by them Rev. 8.28 Quest. What are the fruits and benefits of afflictions Ans. 1. They make us see and consider our sins Gen. 42.21 So in Manasses 2. They serve to humble us before God So Luke 15.17 c. Psal. 30.6 7 8. 3. They serve to work amendment of life Hâ—b 12.11 1 Corinth 11.31 Psal. 119.67 71. 4. They cause us to deny our selves and to rest wholly on the mercy of God 2 Corinth 1.9 5. They make us cry heartily and fervently unto God Psal. 78.34 Hos. 5.15 6. They bring forth patience c. Rom. 5.3 7. They work us to obedience So in Christ Heb. 5.8 Quest. How are afflictions good in regard of their quality Answ. As they are pledges and tokens of our adoption when we make a good use of them Heb. 12.7 4. The last ground of comfort is that whatever our distresse be we have partners with us in the Crosse. For we have Christ our partner this was Pauls comfort Phil. 3.10 So 1 Pet. 4.13 Yea Christ accounts them as his own Acts 9.4 1 Pet. 4.12 And our brethren suffer the like 1 Pet. 5.9 Quest. But how may a distressed soul be supported when God deferres deliverance Answ. First Consider that God in his wisdome hath set down a time for every thing Eccl. 3.1 So God appointed a time for drowning the world Gen. 6.3 and for the Babylonish captivity Jer. 25.11 and for Israels being in Egypt Gen. 15.13 This teaches Gods children sundry lessons 1. To wait Gods leasure with patience though deliverance comes not in their time when they would have it yet it shall come in Gods time when he hath appointed it Psal. 30.5 Hab. 2.3 2. Not onely to believe the promises in general and Gods faithfulness to fulfill them but we must believe them in particular i. e. with