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A47309 The practical believer, or, The articles of the Apostles Creed drawn out to form a true Christian's heart and practice in two parts. Kettlewell, John, 1653-1695. 1688 (1688) Wing K380_VARIANT; ESTC R36226 263,804 566

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all sin be in the World God's Holiness and I may add his Goodness too are not to be charged as if they had not abundantly done their part but only the obstinacy of Mens own perverse wills which are not to be forced and will not be dissuaded from it by all that can be fitly and reasonably offered to them And therefore it may still be most justly said of God as the Scripture doth What could have been done more to my vineyard that I have not done in it Isaiah 5. 4. The Lord is not willing that any should perish but that all should come to repentance 2 Pet. 3. 9. As I live saith the Lord God I have no pleasure in the death of the wicked but had rather that the wicked man would turn from his way and live Ezek. 33. 11. Quest. Another of God's Attributes you mentioned is his Goodness Is God's Goodness an undistinguishing Indulgence that lights promiscuously on all Persons Ans. No 't is a Wise and Holy Goodness that respects qualifications 'T is the Goodness of a just God not of a fond Man and so is prone to all tenderness that is consistent with Wise and Holy Ends and Governing Justice But tenderness and indulgence to ill things and for ill purposes and effects is not goodness but dotage Quest. So that God's Goodness doth not bespeak such tenderness as relents at the very sight of all miserable objects Ans. No when Love and Kindness have been finally abused by them affronted Goodness gives way to inflamed Justice and can see Men smart and suffer without being grieved for them Quest. Then we must not fancy God's Mercy is such an effeminate softness and fond pity as starts at the thoughts of any severity though most wholesome and necessary Ans. No it is Mercy to the Penitent and Pitiable but can well bear to see tormenting Cures wrought on diseased and straying offenders or Vengeance executed on obdurate Criminals Quest. Neither is his Goodness such easiness as will be won or wearied out purely by the confidence in requests and meer importunity of obdurate sinners Ans. No this good and easie God can be inflexible to any impious or unreasonable request And if they have been deaf to him in his time of calling he will shew himself Just as well as Good and requite them in their own kind and be deaf to them in theirs yea when the extremity of their distress makes them cry to him with utmost importunity and loudness When their fear comes says he as desolation to lay all waste and destruction as a whirlwind to sweep all before it then though they call and seek me early will I instead of relenting laugh and mock at their calamity Prov. 1. 26 27 c. Quest. But when this Goodness puts such difference between Objects is it as some fancy a blind and partial benevolence that fixes by chance or humour on some and when once it is fixed heaps all favours and sees no faults in them Ans. No by no means God's Goodness is not guided as fond Man 's often is by blind fancy but always by highest discretion He is infinite in Goodness but yet so as at the same time to be equal in Justice and Wisdom too So that he will do good to all that have not incapacitated themselves by their own fault but to none against just and wise reason Quest. By this it seems this good God has not more love of any Persons as they are his Creatures or Favorites than as they are endowed with certain qualifications And that his hatred is stronger against sin than his Love is for any Favorite or created Being Ans. Yes he never loves an evil work out of favour to the workers but as the Scripture often tells us he hates the workers for the sake of their evil works So that no Persons must ever fancy they are such Favorites of God that he will tolerate them in any wickedness Or that having once fixed his Love upon them or made Decrees in their favour he will not see sin in them nor impute it to them nor hate them for such things as are most hateful to him in others Quest. If it is none of these things what is it we are to understand by God's Goodness Ans. His perfect delight in doing good Which I shall note especially in two things viz. his forwardness in rewarding good Services and his great Patience and Easiness in passing over offences Quest. Is he mindful of his Servants and careful to reward all their good Services Ans. Yes and that he would have all Men undoubtedly to think by him that so they may be encouraged to serve him For he that cometh to God must believe that he is and that he is a rewarder of those that diligently seek him Heb. 11. 6. Quest. Is he also Patient and Merciful upon their Offences as well as Bountiful upon their good Services Ans. Yes when they repent and turn from them For he proclaims himself long-suffering keeping mercy for thousands forgiving iniquity transgression and sin Exod. 34. 6 7. He shows wonderful Patience in bearing with the sins of Men and Mercy in pardoning when they truly repent of them Quest. And is not this Mercy some incouragement to those who go on in their sins Ans. No because as I said he will have Mercy on those only who repent of them His long-suffering with sinners is only to give them time and lead them to repentance Rom. 2. 4. And his forgiving them is only when they do repent For even there where he proclaims his Mercy he declares he will by no means clear the guilty Exod. 34. 7. If we are impenitent to the last there is no expectation of Mercy to forgive but of Justice to punish us Quest. You say God shows this Goodness in bountifully rewarding good Services Doth he not also show the same in estimating what Services are good and fit to be rewarded by him Ans. Yes as far as is consistent with truth and reason He is by no means captious or exceptious like one that studied to find faults and make the worst of our performances Nor stiff and rigid in standing upon the extremities of things but is ready to make all fair abatements and allowances which are reasonably and justly pleadable in our case as I shall have occasion to observe afterwards Quest. What mean you by God's Justice or Righteousness Ans. His doing Right and Equity both first in giving Righteous Laws and secondly in passing Righteous Judgments according to them without respect of Persons Quest. Is God Righteous as a Law-giver in imposing only just and Righteous Laws Ans. Yes The Gods of the Gentiles indeed which S. Paul says were Devils injoyned their Worshippers the most sinful foul and cruel things They served Bacchus in the Idol-Feasts called the Bacchanals and other of their Deities with Revellings and Drunkenness and Profligate Uncleanness and so S. Peter says whilst they wrought the will of the
Scandalous Prophanations of the Lords Supper were sickly and weak and fell asleep at present 1 Cor. 11. 30 32. And the Man of God from Judah being pitiably seduced by a Dissembling Prophet without any thing that appears of an Evil intent and having first faithfully and boldly declared God's Message against Jeroboam's Altar we may reasonably hope was mercifully spared as to the other World. But yet here God met him by the way and devoured him by a Lion for yielding to a Seducer to eat Bread against the Word of the Lord 1 King. 13. And this ought mightily to restrain us all from acting any great dishonour to God or crying Offences for which God may judge us in our Persons Estates or Families in this World when upon our true Repentance he acquits us in the next Penitence is not so good a Preservative against the sting of these as innocence is For such Offences do always justly expose us to Temporal Calamities and sometimes make it necessary for us that we should be severely corrected in this World. Which consideration ought to restrain all that regard either their own or their Families welfare in this World from ever being guilty of them Quest. When are these punishments relaxed and what is the time of Pardon Answ. The solemn full and irreversible declaration of it is at the Day of judgement But before that God pardons the sins of good Men in this life giving them a general pardon of all sins in Baptism and of all particular Failures afterwards as they repent of them So on David's repentance for the matter of Uriah Nathan told him God had put away his Sin 2 Sam. 12. 13. Quest. Is this forgiveness in this World perfect and irreversible so that when once any sins are struck off they are never more placed to account Answ. No but limited and suspended on Terms viz. mens perseverance in repentance for if after their pardon they fall off and relapse into the same wickedness they shall be unpardon'd all again and stand accountable for all former Transgressions If the Righteous man turn from his Righteousness to iniquity saith God in Ezekiel all the Righteousness he hath done shall not be mention'd to him but in his Sins that he hath sinn'd shall he dye Ezek. 18. 24. 33. 12 13. And when the Debtor to whom his Lord had pardon'd all his great Sums had render'd himself unworthy of that grace by his merciless usage of a small Debtor among his fellow Servants his incensed Lord cancel'd the Pardon and exacted all the dispunged Accounts And so says Christ will my Heavenly Father do with you in like case Mat. 18. 24 27 30 34 35. Quest. Do we believe the forgiveness of all Sins Answ. Yes except the Sin against the Holy Ghost and willful Apostacy from the Faith of Christ for which there is no forgiveness Quest. I have seen already that there is no Pardon for Blasphemy against the Holy Ghost But is there none also for willful Apostacy from Christianity Answ. No for if we sin willfully i. e. by willful Apostacy after we have received the knowledge of the Truth there remains no more Sacrifice for Sin i. e. Christ's Sacrifice is not designed to expiate such offence Heb. 10. 26. Quest. Is that Sinning willfully willful Apostacy from Christianity Answ. Yes For these Sinners saith the Apostle tread under foot the Son of God i. e. affirm Christ to be still in the Grave not risen from the Dead and count the blood of the Covenant or Christ's Blood an unholy Thing i. e. as the Blood of a Malefactor and say it was justly shed and do despite to the Spirit of Grace i. e. despite the Holy Ghost which confirm'd Christianity and reject all his Miracles as Satanical delusions v. 29. So that these Sinners were plainly Apostates who ceased to own and had begun to accuse Christ as the Jews and Heathens did And the same Apostacy St. Paul speaks of in another place when he tells us if Christians fall away i. e. from their Christianity whereby they Crucify to themselves the Son of God afresh or joyn in Condemning him with his Crucifiers it is impossible to renew them again unto repentance Heb. 6. 4 5 6. Quest. But all other Sins you say we may believe and trust to have the pardon of Answ. Yes thro' the merits of Christ and the mercy of God. So Christ Commissions his Apostles to Preach Repentance and Remission of Sins to all Nations Luk. 24. 47. And if any man sin we have an Advocate with the Father and he is the Propitiation for our Sins 1 Joh. 2. 1 2. And all manner of Sin and Blasphemy shall be forgiven unto men but that against the Holy Ghost which shall never be forgiven Mat. 12. 31. Quest. You would have no Sinners then to despair of Mercy or think their Sins greater than Christ's merits or God's grace and too big to be forgiven Answ. No by no means For Christ by his most precious death has gain'd a full Pardon for the greatest Sins and sends out his Apostles to Proclaim it to the greatest Sinners David was guilty of Adultery and Murder Paul was a cruel and bloody Persecutor and Blasphemer Peter was perjuriously false and denyed his Master But all these were forgiven and none need or must despair as if when they Repent God had not pardon enough in store Quest. These indeed are instances of the greatest sins But is there forgiveness for them when they are committed with the most aggravating Circumstances Answ. Yes For David's Murder and Adultery was with much deliberation and contrivance and against so many struglings and reluctances that thereby he became almost quite hardned and of a seared Conscience And Peter's denyal was repeated several times and those considerably distant to allow space enough for remorse and that too with false Oaths and bitter imprecations But both these obtain'd mercy on their true repentance Quest. You say on true Repentance Is all this forgiveness then upon some Terms and Conditions Answ. Yes for God's grants of grace are as in consideration of Christs Sacrifice so also of our Faith and Repentance And therefore neither to Infidels nor impenitent Persons Quest. Upon what terms must we believe God will forgive us any willful Sins Answ. When we repent of them and forgive others Quest. Will he not pardon them 'till we repent and amend them Answ. No for to all the willful Sinners of the World the Apostles were to Preach Repentance and Remission of Sins And of these 't is said he that confesses and forsakes his Sins shall find mercy Prov. 28. 13. Quest. But when we have repented and left these Sins will he not forgive us still unless we forgive others that have trespass'd against us Answ. No there is no forgiveness neither for impenitent nor uncharitable Persons For if ye forgive men their Trespasses your Heavenly Father will also forgive you But if ye forgive not men
of Messiah and then only fully accomplished when Jesus came This cleared from exceptions 2. His having the Spirit of Miracles resting on him 3. His Death with the particular manner and circumstances of it And his returning to Life again 4. His putting an end to the Jewish Sacrifices and Mosaick Covenant and bringing in a New one and a better to supply its defects 5. His erecting an Universal Empire and appearing as a mighty King. This not a Secular but Spiritual Kingdom 6. His converting the Heathen World from their Idol-worship Jesus silenced the Oracles and cast the impure Spirits out of their Temples This an Argument for him not only as accomplishing a Prediction but also as 't is plainly a Divine thing The Prophecies of an Universal Probity and Peace under Messiah cleared up by an account both of their meaning and accomplishment The fore-cited Prophecies understood of Messiah by the Ancient Jews though denied by some later in hatred to our Jesus p. 45. CHAP. III. Proving Jesus to be the Christ from other Divine Testimonies Jesus proved to be the Christ 2. From the testimony of John the Baptist. John knew this by Revelation and had it confirmed by a sign He was an acknowledged Prophet and of most clear and currant fame And gave this testimony before he was personally acquainted with Jesus 3. From the testimony of Jesus himself Several considerations shewing the validity of this testimony though it were in his own case This not impugned by Christ's words John 5. 31. nor gives any colour or advantage to Fanatical Enthusiasts 4. From his Miracles These no lying wonders as may appear because shewn in several instances not imitable by Demons As 1. Foretelling future Contingencies An account of Demon-Predictions among the Gentiles 2. Discerning Hearts and Thoughts 3. Raising the Dead 4. Casting out Devils of most stubborn ranks and in greatest numbers and combinations It may also appear from their intent and design and from their numbers and the manner of working them No opposing the Miracles of Moses against Christ's Miracles because they were wrought to set aside the Law of Moses That Law was given with a design to be altered An account how for all that several of its Precepts are justly called Statutes for ever 5. From the testimony of the Father who declared Jesus to be the Christ by audible voices And by raising him from the dead and shewing him in full possession of his pretences p. 96 The Knowledge of God or an Explication of the Divine Attributes and Providence CHAP. I. Of the Being and Attributes of God. The World declares there is a God. He is an eternal Spirit on whom all things depend Of God's Holiness Several things explained which seem to infringe it as when God is said to harden Mens hearts To inflict Spiritual blindness and a reprobate sense To send a false Spirit to deceive Ahab and strong delusion God oft gives Men up to the delusion of evil Spirits Cautions to prevent this To give Men a Spirit of slumber An account how notwithstanding God's irreconcileable hatred of sin it is still suffered in the World. Of God's Goodness Several false Notions of it In what things it chiefly consists Of God's Justice or Righteousness This shown in giving Righteous Laws And passing Righteous Judgments according to them without respect of Persons His Punitive Justice cleared from misplacing punishments in punishing one for another's sins And from misproportioning them in allotting eternal punishments to momentany fins Some false aspersions on this just God wiped off Of God's Presence in all places The effect of this Of his Faithfulness This shown by inviolable performance of his Promises And interpreting them without evasion or secret reserve according to their plain meanings And by constant adherence to his Friends and Faithful Servants which is no encouragement for any to return to their former sins Of God's Wisdom This shown in setting a just rate and estimate on all things so that he is neither gained nor lost by worthless services In discerning the just power and force of all Means and success of all Methods which should beget the greatest Reverence for all his Ordinances In seeing the best times and seasons for every purpose so that we must never think any Deliverance too long delayed or Affliction too fast hastened No reason to pretend to the Love of God without loving and imitating these Divine Excellencies p. 143 CHAP. II. Of God's Providence God preserves all things he hath made And governs them He observes all our actions And all our temptations He disposes of all good events For he gives the fruits of the Earth And Children And success in business How this should influence us in any enterprize shown in sundry particulars He gives promotion And the favour of Men. And life and health to enjoy all other Blessings And all Spiritual Mercies He disposes also of ill events As death of Friends Unfortunate accidents that afflict us in our Bodies or Goods Crosses and obstructions in our designs and business Sufferings from ill Men. How God stints and governs these No excuse of their unjust violence to say they are God's Instruments and follow Providence He sends also miscarriages of State and Government and presides in the most tumultuary and distressed times In these still have Faith in Providence But God must not be called the Author or sender of th●se evils which we bring down upon our selves by our own faults or follies p. 189 CHAP. III. Of God's Almightiness God's Almightiness implies 1. God's Might and Strength to effect all things viz. all that are the object of any Power And that are not repugnant to his own Nature The exerting this Power creates God no labour He can do whatsoever any things of the World can do This an encouragement to all generous Enterprizes And to build on Providence especially where we have a Promise The value and acceptance of this trust in a seemingly most improbable case And whatsoever any things of the World are inclined or wont to do he can hinder them from doing This also a ground of trust in God. And to keep us in any distress from flying to unlawful aids How God will use this Power 2. His Sovereignty and Power to command and order all things This includes 1. Empire as a Sovereign Ruler What things God may command The unalterableness of some commands 2. Dominion as a Sovereign Proprietor In what cases God allots good and ill out of his Power of Prerogative not according to Mens pre-dispositions Where he dispenses Arbitrarily he doth it always most Wisely and Reasonably Saving Grace he allots not in way of Arbitrary Prerogative but according to Covenant Rules And Heaven and Hell in way of Legal Trials A brief account of the Rectitude of God's Nature which limits his Sovereign Will from the Scriptures This Sovereign Lord and Proprietor an All-sufficient so no selfish Being Several good uses of God's Sovereign Dominion God's Majesty and Almightiness
at the sight of Christ's great and wonderful works Matth. 11. 21. And this must beget in us the greatest Opinion and Reverence for all God's Ordinances So that no Persons must ever ask as some prophanely do what good it doth to go so oft to Prayers or say they can benefit as much by reading at home when they are called upon to go to Church and hear a Sermon or slightfully neglect or undervalue any other means of God's appointing Since God has prescribed Prayers and Sacraments and Preaching and the Authority of Spiritual Guides and the Unity of the Church c. as perpetual and powerful means of Faith and good Life who shall dare to accuse any of them of weakness or unfitness and pretend better to understand their efficacy than he that understands all things or put down his and set up their own Wisdom by neglecting the old and beating out new ways for themselves Quest. Doth God also see the best times and the fittest seasons for every purpose Ans. Yes so exactly as never in the least degree either to precipitate any business or stay so long till the fittest minute for it has over-passed him And this must teach us never to think any Mercies too long delaied or any Afflictions from his hand too fast hastned Though in case of good desired the present generally seems best to Flesh and Blood yet in truth God's own time is always fittest So that whether any things sent by him come too soon or too slow in respect of our wishes they come just when they should neither too early nor too late in respect of exactness of season and usefulness Quest. If the Character of the Great God be to be so Holy and Just and True and Faithful and Good and Patient c. as you have shewed then no Man who considers what he says can reasonably pretend to love God if he loves not these excellencies Ans. Very right He can only have a blind love as one that is fond of he knows not what Or a mistaken love as one that fancies God to be what he is not But he has no intelligent rational love of God unless he love those excellencies that make up the Godhead And if Men would worthily love these in God they must seek to attain and transcribe them out in themselves too Quest. At this rate no ungodly evil Man who is an enemy of these Divine Tempers can love God. Ans. No they may love some things in God when taken asunder as his Wisdom which will move their admiration or his Power whilst he employs it for them or his Goodness so long as they feel its bountiful effects But if they seriously consider they cannot love the Godhead where all these properties are put together For therein is an Holiness that is irreconcileable to their sins and a Justice that will be inexorable in punishing them a Faithfulness that will execute Threatnings as well as fulfil Promises and an Almighty Power to be employed in Eternally tormenting those that offend as well as in Eternally rewarding all that truly serve him And a God of this Character is all terrour unto them If they considerately view him they may soon see enough to make against them which will keep them from being truly in love with or desirous of him No Man can freely and intelligently be in love with God but he that is or desires to be like him and accordingly in Scripture the love of God doth ordinarily include Obedience to him Quest. If these excellencies make up God's Character then when any Persons by his Grace have once attained them they are like God and partakers of the Divine Nature Ans. Yes his Image consists in righteousness and true holiness Eph. 4. 24. So that whosoever are endowed with these are truly good and Godlike Persons CHAP. II. Of God's Providence The Contents God preserves all things he hath made And governs them He observes all our actions And all our temptations He disposes of all good events For he gives the fruits of the Earth And Children And success in business How this should influence us in any enterprize shown in sundry particulars He gives promotion And the favour of Men. And life and health to enjoy all other Blessings And all Spiritual Mercies He disposes also of ill events As death of Friends Unfortunate accidents that afflict us in our Bodies or Goods Crosses and obstructions in our designs and business Sufferings from ill Men. How God stints and governs these No excuse of their unjust violence to say they are God's Instruments and follow Providence He sends also miscarriages of State and Government and presides in the most tumultuary and distressed times In these still have Faith in Providence But God must not be called the Author or sender of those evils which we bring down upon our selves by our own faults or follies Question YOU have already showed what we are to believe of the Being and Attributes of God. But another thing to be known of him you said is his Providence What mean you by that Ans. His Preserving and Governing us and all things which he hath made Quest. Doth God preserve all that he hath made Ans. Yes both in their Beings and in their Powers and Perfections He preserveth man and beast Psalm 36 6. He gives to all their life and breath and all things for in him we live move and have our being Acts 17. 25 28. In particular he preserves Men in their Persons and Faculties So that no Man loses either his Memory or Understanding or the use of any of his Senses or any other bodily Powers and Perfections but only when and so far as God orders or permits And this must teach all Persons under any apprehension of diminution or loss of their Senses or Intellectuals or other Powers and Perfections not to distract and afflict their hearts by fearing and fancying the worst For God that gave these Powers is still the continuer and preserver of them and 't is very hard if he may not be trusted with them Let us commit them cheerfully to him and he will either continue the use of them or supply the defect and repair the detriment that shall come by their loss or diminution Quest. Must it not teach us the same in all prospects of dangerous or tormenting distempers too Ans. Yes for he is the preserver of our health and strength as well as other faculties And therefore when any Persons are entring under any bodily Pains or Diseases let them endeavour to bear the present burden with patience But not make it heavier by painful anticipations of futurities fancying what they shall do if their Distemper grows up to the greatest extremities or if some other cross Distemper should at the same time incapacitate and deprive them of those helps which yield them their greatest ease and support under this or if their Pain and Sickness be prolonged to such a distance as will outlast both their strength and
to the day of judgment to be punished 2 Pet. 2. 9. And in proportioning this continuance he uses great care and tenderness to his Servants that their sufferings may not outlast their patience or wear out their hope in him The rod of the wicked shall not rest or make a fixt abode and stay too long upon the lot of the righteous lest it put them upon desperate counsels and the righteous put forth their hands unto iniquity Psal. 125. 3. Quest. If wicked Men are thus an instrument in God's Hand then whatever evils we suffer from them we must not look only at the immediate actors but see beyond them to Almighty God and own his Providence Ans. Yes and that will not only teach us to please him and to apply our selves to him for redress but teach us patience too because how undeserved soever they may be from others yet we have deserved a thousand times worse at his hands Let him curse says David of wicked Shim●i and would return no ill again for the Lord hath bidden him 2 Sam. 16. 10 11. and I was dumb and opened not my mouth because thou didst it Psal. 39. 9. nay it will teach us willingness in submission For be the Cup untoothsome and bitter as Gall and Wormwood yet he is both our God and our Father that offers it and we should not suspect any hurt in what comes from his Hand The cup which my Father hath given me shall I not drink it said our Blessed Lord of the unparallelled injuries he suffered John 18. 11. Quest. But if when Men wickedly afflict us you say God sends these afflictions will it not excuse them to say God gives them success against us and they follow Providence Ans. No in no wise For God doth not excite or tempt them to injure us But when they are injurious of themselves his Providence sets us in their way that their wickedness may spend it self upon us to exercise our Faith and Patience or to chastise our disobedience So that they are accountable for their own wickedness and when they will be wicked all he doth is to over-rule it to serve his own designs as he did in the murder of our Blessed Saviour which he ordered for the Salvation of the World though the Jews slew him by wicked hands Act. 2. 23. When we suffer by other Mens sins God who punishes us by them will punish them for them as he declared of the Assyrian the rod of his indignation Is. 10. 5 12 17. and as all wicked Slanderers Oppressors Thieves Rebels and Murderers shall find to their cost in the end It is not acting successfully but acting according to our Duty which will justifie what we do when God comes to judge us Quest. But if 't is Providence that sends wicked and violent Oppressors since it is the Patron of Justice as well as the Chastiser of Undutifulness sure God will not continue to such Men the Power to oppress always Ans. No the more violent and boisterous any wicked Oppressor is the sooner will his Power fail him and spend it self The wicked Oppressor says Solomon passes as a whirl-wind which may for a while storm terribly and bluster but is quickly over Prov. 10. 25. The rod of his anger shall fail that is the Might or even the Authority whereby he scourges shall not bear him out or preserve him in unjust violence but by abusing Power he shall soon lose it and then reap that trouble he has justly deserved Prov. 22. 8. And therefore when any are oppressed by Potent Neighbours or Men of Violence they may support themselves to think that God sees all their wrongs and in due time will give them ease Quest. I see those evils which befal our selves in our own particulars are the allotment of Providence But if there be any miscarriages of State and Government must the People look upon these too to be of God's sending Ans. Yes and generally as a punishment for the wickedness and provocations of a Nation For the transgressions of a land many are the princes thereof Prov. 28. 2. And through the anger of the Lord being kindled against Israel God moved David that is left him to be won by Satan moving him to number the people 2 Sam. 24. 1. So that in any publick miscarriages we must not spend our selves in exclaiming against Ministers of State and the Instruments concerned therein but look up to the Justice of Almighty God and reflect with patience and penitent hearts upon our own sins which are punished in them Quest. But must we think God's Providence directs and disposes when Publick Affairs are most tumultuary and irregular and seem to shew forth fewest footsteps of his perfections Ans. Yes the Lord reigns though the people tremble through convulsive and distracting fears he sitteth between the cherubims though the earth be moved with the violence of stirs and tumults Psalm 99. 1. And this must support all good Men in the most dangerous and distracted times because even then they are still under God and are not at the Mercy of all the ill chances and threatning evils that fly round about them which how loose soever they may seem to fly abroad are yet all bound up in God's Hand Quest. If 't is God that sends all these evils then whensoever any of them threaten and hang over us we must look up to him and have Faith in his Providence Ans. Yes and that too though we seem reduced almost to irremediable extremities For God loves to delay deliverance to the last that our Faith and dependance may be more throughly tried and then shows himself nearest to us when we have no more hope left in our selves or in any humane means Thus he appeared not to save Isaac's life till Abraham's hand was stretched out to take it away Gen. 22. 10 11. And then God comes as a present help when we are in the very time of need Psalm 46. 1. Heb. 4. 16. He chuses the time of our distress to give us a more affecting sense of our deliverance And then too he often works it by those very things which seem not only unprofitable but opposite and apt to hinder it that no part of the honour of it may go to humane means but that the whole of it may be ascribed to himself Quest. You have shown that God orders all those ill events which cross accidents or ill Men bring upon us But what say you to those which we bring upon our selves by our own gross faults or follies Must they be ascribed to God's Providence Ans. No this Solomon taxes in fond sinners that when the foolishness of man perverteth his way and he falls because he is Ignorant or rash and hasty with his feet yet for all this his heart fretteth against the Lord as if not his own pure folly but God had brought him to it Prov. 19. 2 3. The most Holy God forbids all our faults and the most Wise God
Heaven it self now to appear in the presence of God for us Heb. 9. 24. Quest. Doth he then plead with God and move and Petition him for all the things we gain from him Answ. His Intercession is not by Words and formal Pleas and Supplications but by Actions that is by presenting of himself and shewing his own Sacrificed Body before God. He intercedes by shewing of himself and therefore St. Paul calls his Intercession his appearance in the presence of God for us Heb. 9. 24. Quest. And is this way as effectual as by forming Vocal Pleas Answ. Yes undoubtedly The Blood of his Sacrifice as St. Paul says speaks Heb. 12. 24. It doth not only breathe out Prayers but prefers Claims and Demands and those too not only in virtue of Gods Promise but also of his own Merits and dear-bought Purchase which is a way of moving with Power and Prevalence beyond all expressions Quest. Did the High-Priest among the Jews intercede thus Answ. Yes when he went in to intercede with God in the Holy of Holies after he had slain the Sacrifice he was not directed to make any set Speeches and vocal Supplications but only to carry in the Blood of Expiation and present it to God by sprinkling it upon and before the Mercy-seat Lev. 16. 14 15. which real exhibition of the thing it self that was to plead for them was more moving and effectual than any Verbal Speech or Vocal Prayer he could have put up for them Quest. And will Christ continue thus to intercede for us that is to shew himself and exhibit his Sacrifice before God in our behalf always Answ. Yes he ever lives to make intercession for us which renders him able to save to the uttermost them that come to God by him Heb. 7. 25. And therefore the Heavens must receive him till the restitution of all things Acts 3. 21. It was enough for the Sacrificing part of his Priest-hood which made the Purchase to be once done But the Interceding part which brings down the purchased Blessings to all men in all times and places must still be a doing And therefore he continues in the presence of God to shew himself and intercede to the end of the World which will be so long as he will exercise his Mediatory Power or we shall stand in need of his Intercession Quest. What things will he move and intercede with God for which therefore we may make sure to speed in Answ. For all the Benefits he has purchased and God has promised which are all contain'd in the New-Covenant His intercession in virtue of his Blood is only to apply the Merits and Purchase of it So that as at first he shed it so now he shews his Blood for covenant-Covenant-Mercies and on Covenant-Terms but he never moves that any Person should obtain them otherwise Quest. Then he will never move for wicked and obdurate Sinners that God would relax the severity of his Laws for their sakes Nor for slothful and careless ones that by an over-powering and irresistible Grace he would do all for them and work his Will in them and so save all their Pains Since the New Covenant offers no Pardon but to the Penitent nor saving Grace but to the Sincere and Industrious Answ. Very Right Quest. By this I see we must by no means look upon Christ at God's Right-Hand as a Byassed Partial Advocate that seeks to wring what he can from God and gain all for our side But as an Equal and Impartial Mediator who has a just Regard to both sides and will shew himself as careful of God's Authority and Honour by securing him of our Duty as of our wellfare by obtaining for us his Mercy Answ. Most certainly For this cause saith St. Paul of purging our Consciences from dead Works to God's Service as well as that they who are called may receive the Promise of the Eternal Inheritance he is the Mediator of the New Testament Heb. 9. 14 15. In discharging this Trust we may be sure in the heighth of all his care for us he will be just to God. Nay being God's own Son and both intimately nearer Related to and better pleased with him than he is with us were he any ways capable of being byassed we cannot imagine it should be on ours but on his side So that in all the Part he acts as our Intercessor we must not imagine that he will in the least dishonour God to oblige us or ever once aim or attempt to make us secure in any undutifulness and contempt of his and our Heavenly Father Quest. Surely being the most dearly Beloved Son of God he must needs be an Intercessor of Great Power Answ. Yes of Absolute Power and infallibly sure to gain whatsoever he moves for For besides his Relation and Filial nearness he continually Represents his own infinite Merits which can claim any Favours Nay for the sake of those Merits on this Appearance to plead them before God he is made a Royal Priest and has all Power given unto him as a King so that he can grant what he pleases Whatsoever ye shall ask the Father in my Name that will I do that the Father may be glorified in the Son. If ye ask any thing in my Name I will do it Joh. 14. 13 14. Quest. This shews how able he is to Succeed but is he willing and ready to use all his Interest and move for us Answ. No doubt of that For his Love has made him shed for us his own Hearts-Blood and therefore it can never stick at any other Service or procuring for us any Blessings from Almighty God. He is a Merciful and Faithful High-Priest both true to our Interests and tender of our Infirmities having felt them in himself Heb. 2. 17. and 4. 15. and therefore is as willing and ready as he is able to intercede for us Quest. Is it particularly any part of his Intercession to hand and present our Prayers Answ. Yes This was the Business of the Jewish Priests One part of their Priesthood was to burn Incense which was to perfume the Peoples Prayers who as St. Luke notes prayed without in the time of Incense Luk. 1. 10. presenting their Prayers to God in these sweet Smells whence the Psalmist begs his Prayers may be set forth before God as the Incense Plal. 141. 2. And the Vials of Odors or Incense in the Revelations St. John says are the Prayers of the Saints Rev. 5. 8. And this accordingly Christ our Intercessor in Heaven doth for us for he is the Angel in the Revelations who on the golden Altar before the Throne offers the Incense with the Prayers of all Saints Rev. 8. 3. By him it is we must present all our Prayers whence we are said thro' him to have access to the Father Eph. 2. 18. and in him to have boldness and access with confidence Eph. 3. 12. Nay since the Prayers we put up have many sinful Defects adhering to them they are
be Active when he is at Rest and he may be doing Good to the Worlds End. Of these and all such Good Works of permanent Effects it may be said as St. Paul did of Abel's Faith whereto God gave witness that by it he being dead yet speaketh Heb. 11. 4. Quest. And is it thus also in bad Actions Answ. Yes For thus the wicked Opinions a Man broaches may infect after-Ages or his corrupt Example or Advice live in his Posterity and Acquaintance Or if he corrupt and seduce others into any Sins they may persist in them after he is reclaimed from them But then he will sin most of all in his Grave if he has introduced wicked and irreligious Laws and Customs which are hardly altered even where there is the plainest and greatest Reason for it or abused the Laws to possess himself of other Mens Rights which derives down the Crime and Curse of Detaining ill-gotten Goods on all his Posterity or writ Pestilential Books or establish'd any ungodly or injurious Thing the Mischief whereof no one knows when it may determine Quest. And when God comes to judge us will he take notice and have respect to these continued and multiplied Effects of our Actions Answ. 'T is just he should they being all imputable to us and reasonable to believe he will. For Jeroboam is taxed for sinning long after he was dead because other Mens Sins were owing to him he having establish'd Iniquity by a Law and formed an Idolatrous Schism and made Israel to sin 2 Kings 10. 29. And to this I suppose we may in part at least ascribe the Trouble and Concern of Ghosts and their sometimes appearing to make Satisfaction after any great Injuries have been done and not repaired in their Life-time Which may shew not only God's Care in doing Justice but their own in lessening their Account too On which Inducement I believe Dives was sollicitous to have his Brethren advertised of the Place of Torment by one sent from the other World Luke 16. 27 28. For he being the Head of his Family and a vicious Man might have done much in corrupting his Kindred and Acquaintance that resorted to him And they being made the worse by his Example and Influence the Growth of their Guilt and Fructification of the ill Seed he had sown would accumulate and increase his Sufferings Which Principle of Self-Love I take to be a better Reason of that Care of his than any Charity for others for which we have cause to think there is no Room in that Place For God is Love and he that dwells in Love dwells in God which certainly they do not who are excluded from his Presence into that State of Torment 1 Joh. 4. 16. And this should make all Men careful how they broach any ill Opinions or give others any evil Example or Advice But especially how they introduce or revive or any ways support Irreligious Customs or enrich themselves and Families by Injustice or establish any Wickedness lest thereby they sin in their Graves and have Power to offend God when they have no Power to serve him and continue daily adding Sin to Sin when they can no longer repent of them And on the other hand it should as much encourage them in any good and useful Deeds whose Effects when they spread beyond their Expectations or last beyond their Times they may reasonably hope that God who is more ready to reward than punish will impute to them Quest. I see at the last Day Men shall be judged for the Actions of their Lives But shall they be judged not only for their more Open and Publick but also for their most Secret Deeds that were committed under Concealment and in the Dark Answ. Yes for God shall bring every Work into Judgment with every Secret Thing whether it be Good or whether it be Evil Eccl. 12. 14. And therefore all Men are infinitely concern'd not to commit any Wickedness under the fancied Security of Privacy or act shamefully even in the Dark since all those Secret Works shall then be exposed to Publick View and they shall be put to shame and condemned for them before Angels and Men all looking on Quest. This is most terrible to all impenitent Sinners who will then be punish'd for these Sins But is it not discouraging to the Righteous too who have repented of them and are forgiven For their Secret Sins which cost them so much Sorrow here will then renew their Grief and put them to an open Shame if there must be such Publick Mention and Exposal of them Answ. No they are in no danger of any more trouble from them For when they are brought to light as Solomon says God will bring every Work into Judgment whether it be good or bad Eccl. 12. 14. that shall be only to set off the Impartiality of this Scrutiny and the Riches of Gods pardoning Mercy but they shall not be upbraided with them or lessen'd in the esteem either of Glorified Angels or of Men. For as God himself doth so do they esteem of Penitents as if they had always lived innocent and when once they have left them forget all their former Offences as if they had never been done So that as to all real Effects of their suffering from them either in their own Persons or in the Estimation of others the Sins of the Righteous at that Day are as if they were not mention'd but conceal'd And this will make out those Expressions of the Scriptures which speak of the Lord 's not imputing Sin to them and of their Sins being cover'd and of God's remembring their Sins and Iniquities no more They will not be mention'd so as to make them either afraid or ashamed which is as good as if they were wholly hid and never mention'd at all Quest. Among the Deeds of Men all those are not really Good which are so in outward Appearance and which the World takes for such Answ. No Several good Actions Hypocritical Men put on only in Disguise As the Pharisee seemed to be devout in making long Prayers when that was not to serve God but to get Trust among Men that he might be able to devour Widows Houses without suspicion Mat. 23. 14. And when the Precious Ointment was poured on Christ's Head Judas pretended great Care of the Poor and cried out of the Waste on that pretence when in truth that which made him speak was not his Charity but his Covetousness John 12. 5 6. Absalom pretends the Payment of a Vow in Hebron but the Design was to execute a fore-laid Rebellion 2 Sam. 15. 7 10. Many Men pretend Kindness only for Self-ends Religion for Secular Interests the Publick Good when they only seek to satisfie their own By-ends or private Resentments Quest. But when under this Hypocritical Mask Men commit ill Deeds under fair Colours will Christ at that Day bring this Hypocrisie to Light and condemn these Actions which the Authors justified to
Degrees in good things need a like Indulgence from this compassionate and benign Judge Answ. Yes and find it too For these heighths and eminent degrees of Virtue he proposes to all with more resplendant Crowns of Glory to recompence them and noble examples that lead on to them but not as indispensable Articles of Salvation They are required as Things which are hard for any to attain praise worthy to attempt and pardonable to miss of them They are Gems that adorn and set off or Radiant Crowns which surround the brightest Stars but Stars they are still which want these Glories Quest. By this there must be a great Latitude in virtuous attainments on the side of Bliss and Christ will not screw up all he saves to the same certain Standard of perfection or require them all to be of the same size Answ. No the Tenor of the Law it self is only to obey God with all our strength but that strength is more in some than it is in others There are weak as well as strong among Christ's accepted Servants And as different Magnitudes among the Glorified Saints as there are among the Sun Moon and Stars in the Prophet Daniels and St. Pauls or the different Rooms and Mansions of a Stately Palace in our Blessed Lords resemblance Nay St. Paul could say he labour'd more abundantly than they all even among the Blessed Apostles themselves 1 Cor. 15. 10. Thus do very widely distant and unequal virtues all meet in the place of Bliss and are each Beatified in their several Proportions He that soweth much shall reap much and he that soweth little shall reap little saith the Apostle but both are to reap something 2 Cor. 9. 6. And in the Parable according to their several Abilities one Servant improved his Pound to ten Pounds Luk 19. 16. another his to five Pounds v. 18. and a third only doubled his Mat. 25. 22. But yet all these were welcomed with a well done thou Good and Faithful Servant And as he that gain'd Ten Pounds had the Rule over ten Cities and he who gain'd five had Authority over five Cities so he that only doubled his Talents was recompensed with a proportionable Reward Luk. 19. 17 19. and Mat. 25. 22 23. Quest. I see Christ will not require us all to be as tall in Spiritual stature as Apostles but will graciously accept of inferiour virtues and encourage them with proportionable Recompences But what will you say if even these small and slender things are performed with much Difficulty and Reluctance It may be in the little good we do we are not forward to catch at good motions nor presently yield to a virtuous Discourse or good Advice but adhere a while to our own self-will chiefly in cases against our own humour inclinations or former opinions though we do the thing at last after some disputings with our selves And will this gracious Judge accept of such slow and backward services Answ. Yes he that stood out at first and said he would not go work in the Vineyard but after he had better considered of it repented and went is judged by our Saviour to be of the number of those that do the will of his Father Mat. 21. 29 31. Easiness and alacrity in closing with good is a perfection of virtue and shall receive a greater Recompence But if we obey at all though it be with Reluctance and Disputings we shall be in the List of Servants and not of Rebels and receive rewards still though in smaller Proportions Albeit the Flesh lust against the Spirit yet if we do not fulfill its Lusts but the Spirit prevails we walk in the Spirit and are truly Regenerate as St. Paul says Gal. 5. 16 17. Quest. But alas the little good we do is not only thus defective in degrees but is oft-times polluted by impure mixtures When we do an act of honour to God for instance we are too apt perhaps to make it serve our own vanity more or less and to seek thereby our own Praise In censuring and reproving others Vices it may be in some degree we gratifie our own peevishness or other corrupt passions And so in other Cases And can we expect any reward at the hands of this Benign Judge for such impure Services Answ. Yes through his infinite mercy and goodness He is so Candid and inclined to make the most of what is good that he is ready to overlook some compassionable and lesser ill which is twisted with it passing by the ill when they are humbled and sorry for it and not throwing away the good for the evil's sake Thus in the mixt action of the Egyptian Midwives he commends and rewards their Pious Charity and passes over their Officious falseness Exod. 1. 19 20 21. And in Rahab's case he recompences her Faith in the true God and friendship for the Spyes and winks at the insincerity of her feign'd excuse Jam. 2. 25. and Josh. 2. 4 5 9. yea in censuring not only the virtues but the liberties of men when they are justifiable in the main but culpable in some pitiable circumstance he is apt to observe in the Action what may bear it out and when they are humbled for the rest to draw a vail over what may pitiably be connived at as our Lord did in mentioning David's eating of the Shew-bread vindicating him on account of that necessity which authorized not censuring him on account of that falshood whereby he procured it Mat. 12. 3 4. Quest. But is it not said that if we Pray or give Alms or Fast for the Praise of men we shall lose our reward Mat. 6. 2 5 16. Answ. Yes when the main design of our Prayers or Alms or other good Deeds is to be commended and we should not do them but in hopes of that For in Acting Principally for commendations sake we serve our own Pride and Vanity but do not serve God. But when our chief aim in it is to please God he accepts a Good work though some pitiable defect adhere or pardonable faultiness be unwarily let in and combined with it Quest. But in contemplating all this Indulgence of our Judge we must not think his favour will pass into fondness which will bear with all we do and spy no faults in us Answ. No as he is a good and candid so as I noted before is he a most Righteous and just Judge What he will give to our infirmities St. Paul calls moderate and reasonable allowance Heb. 5. 2. He bears in him the most exact temperament of Mercy and Severity being most prone to Mercy in every compassionable Case and as inexorably bent on Justice where 't is reasonable and fit ●o inflict Vengeance Quest. You have shewn me that Christ will use all this Candor in constructions and make these favourable Allowances when we are brought to his Bar upon our Tryals Would he not have us in the mean time to promise to our selves and expect all this
must be in following our Callings with Prudent Care and Diligence And in like sort when we seek to him for any Virtues it must be in the use of such Probable and Discreet ways as are like to make us Masters of them Quest. Would you add any thing further about the use of these means Answ. Yes Fourthly that it be with a Faith in God's Power and Spirit and a confidence of success through that Assistance God has promised his Grace and Spirit to make us Good as well as his Mercy to Pardon us when we are so And we must eye this Promise of his Powerful assistance when we set about any Vertue and Goodness A Faith in his Power is as necessary to make us Good as Faith in his Mercy towards all good Men is to make us desirous of being Good. And to this Faith the Scripture Directs us in working out our Obedience Work out your own Salvation for it is God that worketh in you and so strengthen your Hands in that expectation Phil. 2. 12 13. And we are kept by the Power of God through Faith viz. in that Power unto Salvation 1 Pet. 1. 5. Quest. Is there any other Rule to be observed in seeking these Graces of the Holy Spirit Answ. Yes Fifthly that in all the Time we are endeavouring after them we do nothing to Grieve or annoy him 'T is with him as 't is with every ingenious Person he grows weary of staying where he finds he is not welcome and where men are still taking occasion to displease and pass Affronts upon him And therefore when we are warn'd against several sins to conclude all we are cautioned not to grieve the Holy Spirit of God which is to restrain us from them Eph. 4. 30. Quest. What things will grieve him Answ. The Apostle there particularly mentions obscene Talk and corrupt Communication ver 29. But he is grieved by our consenting to all sorts of Sin for he is a declared Enemy to all of them Especially if we commit any against many of his suggestions and checks of Conscience As David did in the Murder of Uriah after which he was sore afraid lest God should take his Holy Spirit from him Ps. 51. 11. or if we have sinned our selves up to a Custom or take delight in sinning Quest. Doth it offend him knowingly to Neglect and Slight his good suggestions Answ. Yes for he is concerned to have them take Place since he suggests nothing to us but what is most agreable to his own most Holy Inclinations the Honour of God and our Eternal Happiness Let us have that is use Grace that we may serve God acceptably Heb. 12. 28. And therefore let this pass for a Sixth Rule of obtaining his saving Graces to cherish the Good Suggestions he inspires and always improve the Grace he has already given to bring down more from him For to him that hath shall be given and he shall have abundance Mat. 25. 29. In things of Trust this is the way of all Discreet Persons and so 't is his Quest. If we idely neglect and fail to cultivate our Present Grace then he will withhold such further Measures as he Designed us Answ. Yes and after long Patience at last withdraw the former too For from him that hath not shall be taken away even that which he hath Mat. 25. 29. Thus Felix when he trembled at St. Paul's Sermon not fomenting that Fear nor proceeding to improve and penitently resolve upon it fell back and as we have cause to think heard no more of it Act. 24. 25. Quest. These seem Good and plain Rules for the attainment of these Graces of the Spirit And when we are careful to use them may we be confident of his Gift and promise our selves that he will bestow them Answ. Yes for therein he fulf●ls the Design of Christ that sent him and gratifies his own inclination And this God has promised and ordered us to expect from him Bidding us seek and we shall find Mat. 7. 7. and declaring how to him that hath shall be given and God will give the Holy Spirit to those that ask him Quest. You have shewed me how we are to attain the Graces of the Spirit But if they are thus to be our own Attainment how are they God's Gift And if as you said before God gives them what need we take all this care and Pains to acquire them Answ. If they were an absolute Gift indeed we should not need to do it For when a Gift is absolute no Conditions are required on our part And then no defects in us can hinder nor any dispositions of ours further and make way for it It depends not on any thing in us but is purely God's Act So that nothing is left for us to do towards it But these Graces are not an absolute but conditional Grant before the Spirit gives them he requires something towards them and works them not in all Men but only in those who are prepared for them Some things hinder them and they are to be carefully avoided Others further them and they are to be diligently pursued So that we are not to expect them from God's Grace and Spirit alone unless we our selves also in such sort as I have described concur and joyn with him Quest. By what you have said I perceive how careful the Holy Ghost is to fill our Souls with gracious dispositions Doth he not also refresh them with such Spiritual Joy and Comforts as are apt to result from them Answ. Yes For St. Paul reckons joy and Peace as well as Meekness and Tempera●ce for Fruits of the Spirit Gal. 5. 22 23. and Prays that the God of Hope would fill them with all Joy and Peace in Believing and that they may abound in Hope through the Power of the Holy Ghost Rom. 15. 13. And St Luke says the Churches walked in the Comfort of the Holy Ghost Act. 9. 31. And St. Peter of the Dispersed Strangers that in believing they rejoyced with Joy unspeakable 1 Pet. 1. 8. And therefore good Christians must not affect Scruples or think it any sign of Spirituality to be of a Down-looked and Melancholy Religion Since Joy and Peace a Filial Hope and ingenious chearfulness are Fruits that he loves to produce in them Quest. But doth the Holy Ghost inspire these comforts into all minds wherein he displays his saving Graces which are the Ground of them Answ. He is inclined to do it in all And doth it in one degree or other not always producing Raptures and Transports of Mind indeed but ease and quietness an inward complacency and comfortable Hope if they themselves do not put a Bar against him But some minds he sanctifies are of a Melancholly Temper that is prone to sadness and suspicions especially of themselves Or are frighted by undue-thoughts of God as if he were Stern and Rigorous soon offended but very difficult to be reconciled Or mistake the Gospel Terms as if they were over-rigid
and exacted more than can possibly or at least ordinarily be performed Or labour under some other cloudy and afflicting Error or distemper of mind which hinders a most comfortable Religion and peaceful Piety from creating any Joy or Comfort in them Quest. But when there are none of these intrinsick impediments to interpose betwixt his Joy and them doth not he sometimes Arbitrarily and without any provocation withdraw himself and hide his Face as if he were displeased with them Which withdrawing is oft given as the cause of many Good mens Grief and Dejection and is what some call Spiritual Desertion Answ. At this rate indeed all Spiritual Comfort must needs be most variable and uncertain as depending not on any Constancy of good and comfortable Dispositions in themselves but on the Arbitrariness of such unprovoked withdrawings to try Experiments upon Men. But this I think is all humane invention the Scripture on the contrary teaching us that when Sinners purify their hearts and draw nigh to him God doth not withdraw himself and shrink away but draws nigh to them Jam. 4. 8. It is an imputation on this good Spirit not at all agreeing with his inclination which is to be an immutable lover of goodness and of good men to be unalterably pleased with them whilst they do what is pleasing to him and to delight in having them take pleasure and joy in him It seems very opposite to his Office and Undertaking For his Work and Office as I have shewn is to engender Peace and Comfort as well as Goodness in the hearts of his Servants And since that is his business he will be as constant in pursuing it and no more withdraw his Comforts than he doth his Graces from them without being justly provoked thereto by some act of their own Nay on the contrary when their own melancholly humours or mispersuasions have intercepted his joyful presence from good men he is ready with the light of his Countenance to break thro' that darkness and in great pity very often restores that Comfort to their minds which their own errour or distemper had driven from it So that these arbitrary and unprovoked desertions whether in Grace or Comforts as they have no foundation in Scripture but there meet with opposition so are they not suitable to the Holy and good Spirit 's natural Genius or his Undertaking and Office He always loves and delights in good men and never voluntarily withdraws himself but is always driven from them CHAP. IX Of the Holy Catholick Church and the Communion of Saints The Contents No assurance of Salvation by Christ but in his Church This Church Holy. And Catholick Admission into it by Baptism when regularly perform'd in any one valid in all Churches Excommunication is so too This Church is one Body by external visible unity Of the Communion of Saints in this Church Of their visible union in Faith or Doctrine And in Pray●rs and Devotion Of communicating in Publick Prayers A Sin to separate without just cause Imposing Sins or Errours as Conditions of Communion is a just cause Not Lawful to separate for Things indifferent Nor for better means of edification Just to separate from a Church that doth not impose her Corruptions when her Errors in Faith overthrow the Foundation That is when she ceases to own the one true God. Or denys Jesus to be the Christ or Salvation by his Merits and Mediation Owning Jesus to be the Christ implies owning the Articles of the Apostles Creed which contains all Fundamentals Whilst any Churches hold to this Creed which is the Foundation Errors in other things do not unchurch them But such Erroneous are in a worse state than Orthodox Christians Nor is her Communion to be deserted meerly for such Errors tho' very gross if she doth not impose them Just to separate from a Church of a corrupt Worship when sinful things pollute her Publick Offices Or when good Devotions are put up in a strange Language Not for Rites and Customs about indifferent Matters Nor just to separate for scandalous Members where a Churches constitution is faultless Nor tho' it neglect Discipline which should reform them Of keeping Fellowship with the Apostles by submitting to our lawful Bishops their Successors Christians to communicate in Affections in Alms and Temporal good Things Quest. WHat is the Ninth Article in the Creed Answ. The Holy Catholick Church the Communion of Saints Quest. Is there no assurance of Salvation by Christ but in his Church Answ. No for Baptism whereby we are made members of the Church is compared to Noah's Ark whereinto all were to enter that would not perish with the World 1 Pet. 3. 20 21. Christ is represented to us as the Head of his Church and the Saviour of the body Eph. 5. 23. And God daily added to the Church such as should be saved saith St. Luke Act. 2. 47. In the Church all good men have a sure claim to God's favour by Promises and Compacts which ingage him in Faithfulness But out of it they stand to courtesie and can build at best only on presumptions and uncovenanted mercies the Covenant which God seals with us respecting his Church and being proposed and ratified in the Word which it preaches and in the Sacraments which it dispences Quest. Must not this make all careful to be Members of this Body and keep in Comm●nion with Christ's Church who profess Christianity Answ. Most certainly as without which by their Religion there is not only a want of the set means and opportunities but also of all express Contracts and Promises of Salvation Our Saviour Christ has appointed not only the Christian Religion which all are to believe and practise but the Christian Church too wherein they are to profess that Faith and Communicate as Members And the same Baptism that lists us Professors of his Religion makes us Members of his Church also Quest. Why is the Church called Holy Answ. Because it is a Body of men that is Holy that is separated from the rest of the World and dedicated to A●mighty God. Ye are a chosen Generation an Holy Nation a Peculiar People 1 Pet. 2. 9. And because whatever they prove in reality their Religion is a Profession of Holiness as their Baptismal Vow which is made at their entrance on Christianity sufficiently declares To the Church at Corinth called to be Saints 1 Cor. 1. 2. Quest. Why is it called Catholick Answ. To shew its Universality and that it is not confined to one Nation or Place as the Jewish Church was And the Catholick Church notes the whole Body of Christians diffused through all places and enduring through all times The Church is also call'd Catholick in relation to the Faith it holds which ought to be the same in all Places And in this sense particular Churches are sometimes stiled Catholick meaning thereby that they are Orthodox and live in the Faith and Communion of the Catholick Church not of any Heretical Combinations Quest.
Apostle loads with such heavy consequences telling the Judaizers they were faln from grace and Christ would profit them nothing or be of none effect to them and the Denyers of the Resurrection that then is Christ not risen they are yet in their Sins their Faith is vain and so is the Apostles Preaching c. as give us cause to think had they prevailed and become the common Profession in those Churches they would have rendred them Christians meerly in Name but in Truth would have unchurched them But other Churches that kept true to the Foundation did in those days build many great errors thereupon At Corinth they built Wood Hay and Stubble upon the Foundation and fell to hold not only speculative Errors but some very dangerous Tenets in practice such as the lawfulness of incestuous Marriages esteemed as may seem as a thing indifferent even by the Pastors themselves and of Communicating in Idol-Feasts wherein they thought they did not sin so long as they believed an Idol is nothing At Colos they were prone to superstition to place Religion in uncommanded Abstinencies such as touch not taste not handle not which were the Doctrines and Devices of men Col. 2. 20 21 22. At Ephesus St. Paul foretold that several would arise speaking perverse Things Act. 20. 30. And at Rome and abundance of Churches in the Provinces where the Jews had Synagogues besides those rigid Judaizers who deny'd the Redemption by Christ and merit of his Sacrifice there were others who believed these but yet maintain'd together with them the necessity of the Mosaick Rites observing the Jewish difference of Meats and Days and teaching the Gentiles to live as do the Jews Ro. 14. 2 5. Gal. 2. 14. But amidst all these errors which were held sometimes by Parties and Factions and sometimes by the greatest numbers in the Churches the Apostles preach'd to them to own the erroneous as Brethren whom upon the account of those great Truths they held God had received Rom. 14. 3. to beware of Schisms and Divisions as things that shew'd Carnal Professors 1 Cor. 3. 3. and to keep the Bond of Peace Eph. 4. 3. And upon these Christian Grounds and in correspondence to these Apostolical Ordinances it is that the Protestants of the opposite Confessions are ready to Communicate with the Lutherans notwithstanding their Errors of Ubiquity and Consubstantiation And that the Champions of our own Church have sundry times declared their readiness to Communicate even with the Church of Rome in any truly Christian thing notwithstanding the Errors that Church has added to the Foundation But that they have barr'd us all out by imposing their Errors and so staining and polluting their Worship that with a good Conscience we cannot joyn with them And accordingly whilst they were free to come and till the Pope forbid them the Romanists were for many years admitted to our Publick Service and Sacraments notwithstanding their different apprehensions in the first part of Queen Elizabeth's Reign Quest. I suppose you speak this of our uniting with them only whilst their Errors are meer Errors of Faith and consist in Opinion Answ. Yes for 't is not so when they found any corrupt Worship thereupon But if together with such unfundamental Errors they have a faultless Worship which they call us to joyn in we must not separate for their Errors whilst they keep them to themselves and we are under no necessity of sharing in them And that we never are whilst they do not impose them but leave us at liberty either to dissent where their errors are in little Matters or to gainsay and confute them where they are of more importance to Religion and mens Souls Quest. I think I see when a Church errs so foully in Faith that we ought to forsake her But another ground of withdrawing our Communion you said is Corruption of Worship And when is a Church so far corrupted in her Worship that we ought not to joyn in it Answ. That may be either in case of intrinsick impediments in the matter of her Offices Or when good Prayers and Devotions are put up to God but in an unknown Language Quest. When is she so far corrupted in the very matter of her Worship and Publick Services Answ. When she falls off either from Worshipping the one true God or by one Mediator Jesus Christ or mixes Sin in all her Prayers whereby Grace and Mercy are to be sought or in her Sacraments of Baptism or the Lords Supper wherein that Grace and Mercy are sealed and convey'd We cannot live Religiously without Prayers nor pray to any but the true God except we pray like Idolatrous Heathens nor Pray to him by any other but by Jesus Christ the defective Prayers of Sinners needing to be expiated as was † observed before they are preferr'd and not being acceptable from any other hands nor claim the benefit of his intercession for our Prayers 'till we are Baptized and made Members of his Church nor shew our selves worthy of such a Saviour and assure as much as may be the Blessings we pray for without partaking of the Lords Supper So that if any Church has embody'd Sin into her Service in these particulars we cannot perform the necessary parts and vital acts of Worship in her Communion with a good Conscience Quest. So that if the Publick Offices of any Church direct their Prayers and Adorations not only to God but also to Creatures either Rational Beings or senseless Images or if they prefer not these Prayers to God by Jesus Christ alone but make use of other Mediators as Departed Saints or Angels or if they pollute their Baptism and the Lords Supper by unlawful mixtures the twisting of these Corruptions into her Worship without any further Imposition is enough to bar all good People from joyning with her in these Offices Answ. Yes For as we must be careful publickly to Worship and serve God so must we be as careful not to offer up any sinful and forbidden Thing in service to him which is not to honour and please but affront and provoke him So that when any particular Office is thus tainted in any Church we must separate from that although at the same time whilst that will be allowed we be ready to joyn in others When 't is generally corrupt and sound and unsound lye intermixt thro all their service we must separate from them in all Offices Quest. But what if the Devotions themselves are good and directed only unto God by Jesus Christ but in a strange Language which we do not understand Were it enough to desert a Churches service for that reason Answ. Yes because God will have Prayers with the understanding 1 Cor. 14 15 16. and God being a Spirit receives such only as Christ notes who Worship him in Spirit which a man doth not whose Spirit is idle and understands not what he says to God John 4. 23 24. So that if