the School of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His rods when sanctified are powerful Sermons to teach us 1. To know God and this is life eternal to know him John 17.3 It s said of Manasseh 2 Chron. 33.13 Then he knew that the Lord was God Affliction teacheth us not only to know God in his power anger hatred of sinne but also in his goodness and mercy For God doth so sweeten the bitter Cup of affliction that a child of God doth often taste more of Gods love in one moneths affliction then in many years of prosperity 2 Cor. 1.4 5. and 7.4 Affliction also teaches us to know God experimentally and affectionatively so to know him as to love and feare him and to flie to him as to our Rock and hiding place in the day of distresse Cant. 3.1 2 3 4. By night i. e. in the time of divine desertion c. 2. Not only to know God but to trust in him also 2 Cor. 1.9 3. To know our selves also when the Prodigal was in adversity he came to himself Luke 15.17 they teach us to know that we are but men Psal. 9.2 yea but frail men Ezek. 21.17 and that God can crush us as easily as we do moths which will make us to stand in awe of God and to study to serve and please him Secondly Gods aim in affliction is to keep us from sin So 2 Cor. 12.7 or when we have sinned to bring us to repentance for it and from it For 1. They open the eyes to see sin as Gen. 42.21 Oculos quos culpa claudit poena aperit 2. They open the eares to discipline as Deut. 5.27 For Jer. 2.24 3. They open the mouth to confesse sin Judg. 10.15 4. They command us to depart from iniquity Iob 36.8 9 10. They are Gods Furnaces to purge our drosse Gods Files to pare off our spiritual rust Gods Fanns to winnow out our chaffe Dan 11.35 and 12.10 Thirdly Gods end is also to make us holy and righteous Isa. 26.9 Hebr. 12.10 Fourthly to make the world bitter to them and Christ sweet For Prov. 10.4 Fifthly to prove their graces Rev. 2.10 Deut. 8.2 1. The truth and sincerity of them Hence he loaded Job with afflictions and the strength of our graces for it requires a strong faith to endure great afflictions 2. To emprove our graces For as the Palme-tree the more it s pressed the hiâ— her it grows so do the graces of Gods people Sixthly it is to put an edge upon their prayers and all their other holy services 1. Upon Prayer what a fervent prayer did Manasses make when he was in fetters in the dungeon 2 Chron. 33.13 18 19. When Saint Paul was struck off his horse and smitten with blindnesse then he prayed to the purpose Acts 9.11 So Isa. 26.16 2. Upon Preaching Prosperity glutteth the spiritual appetite Adversity whets it 3. Upon the Sacrament How sweet is the Sacrament to a true Saint after a long and great sicknesse 4. It makes God and his Word precious If God set our corne-fields on fire as Absalom did Ioabs then we come running to him and how sweet is a Scripture-Promise to a childe of God in his distresse Hos. 5. ult Quest. What considerations may chear up our hearts in the time of affliction Answ. First that God never afflicts his people but out of pure necessity 1 Pet. 1.6 as a tender father never corrects his children but when he is forced to it Lam. 3.33 Isa. 27.9 It s sin that puts thunderbolts into Gods hand God never scourgeth us but it is with a whip made of our own sinnes Prov. 5.22 Rom. 2.5 Hence Isa. 28.21 It s his strange work Secondly he doth it out of his true and real love Heb. 12.6 7 8. Obj. Do not divine afflictions proceed from anger was not God angry with Moses for speaking unadvisedly Psal. 106.33 and with David for Adultery Answ. This anger was a fatherly anger rooted in love It was not Ira quae reprobat but Ira quae purgat It was not Ira hostilis exterminativa but Ira paterna medicinalis As it s sometimes a great punishment for God not to punish Isa. 1.5 Hosea 4.14 So it s a great mercy sometimes for God to withdraw his mercy Thirdly afflictions are a part of divine Predestination that God that hath elected us to salvation hath also elected us to afflictions 1 Thes. 1.3 4 6. Rom. 8.29 Fourthly they are part of that gracious Covenant which God hath made with his people Psal. 89.31 c. In which Text three things are observable 1. A supposition of sin If his children forsake my Law c. For it is alwayes the cause sine qua non the cause without which God would never chastise us and mostlie it s the cause for which he chastiseth 2. A gracious Promise Then will I visit their transgressions with the Rod and their iniquiry with stripes 3. A merciful qualification Nevertheless my loving kindnesse will I not take from him nor suffer my faithfulnesse to faile c. So Psal. 119.75 Fifthly Consider that afflictions are part of the Saints blessednesse Iob 5.17 Behold happy is the man whom God correcteth c. Afflictions when sanctified are instructions and so are evidences that we are in a blessed condition Psal. 94.12 Job when upon the dunghil wonders why God should so set his heart upon him as to visit him every morning and try him every moment Job 7.17 18. Lazarus full of sores and in his rags was happier then Dives in his robes Pâ—ilpot in his Colehouse then Bonner in his Palace Sixthly consider the gracious ends and designes that God hath in afflicting his children mentioned before Seventhly the sweet and precious Promises that he hath made to them to comfort and support them in the day of their affliction â—iâ—â—hly that all afflictions shall at last work for their good Rom. 8.28 God beats his children as we do our cloathes in the Sunne only to beat our dust and moâ—hes God puts them into the Furnace not to hurt but to untie the bonds of their sins as Dâ—u â— 25 God will either deliver them out of afflictions or send them to heaven by them Quest. What else may comfort us in the times of affliction Answ. First consider that by afflictions we are conformed to the Image of Châ—ist Rom. 8.29 Secondly that Christ himself suffers with us nay suffers in us Actâ— 9.4 Christ beinâ— the head of that mystical body whereof we are members Thirdly he will 〈◊〉 then us with his grace that we shall be able to say with the Apostle Phil. 4.13 I can do all things yea and suffer all things too through Christ thaâ— sâ—â—â—â—gâ—neth me Fourthly Christ will sweeten all those waters of Marah to us that we shall finde them most delicious in the cloâ—e Cam. 1.13 A bundle of 〈◊〉 is my beloved to me he shall lie all night between â—y brâ—â—sts though a bundle
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
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
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
we shall reap the fruit of our sufferings we shall conclude that it was not too long See Mr. Valentines Parl. Sermon Quest. What are the benefits of receiving our afflictions as from God Answ. First it will put us upon serious humiliation for our sins whereby we have provoked him against us the rather because no hand can heal us but the same that hath wounded us Hosea 6.1 2 Chro. 7.14 Secondly it will bear up our spirits not to sink when our afflictions come thickest and lie heaviest upon us For it is our Fathers Cup and that only for correction Psal. 76.10 Thirdly it would restrain us from using any unwarrantable meanes for our deliverance Quest. What is especially to be feared when afflictions are heavy and long upon us Answ. First then especially fear and look to the seeds of rage and madnesse which are in thy heart Never more need to look to the banks then when a tempest is upon the sea Have you seen a beast break his teeth upon the chaine that ties him or a dog poure forth his revenge upon the stone that hurt him then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts when Gods hand lies close upon us When thou hearest of the strange impatience of Jonah at the beating of the Sun upon his head unto whom yet it was a wonder that he did now see the Sun when thou hearest of those deep expostulations of David with God Psal. 77.9 10. Hath he forgotten to be gracious forgotten his Promises forgorten his Truth forgotten his Power and Mercy and shut up all his kindnesse in displeasure when thou hearest the impatiencies of Job yet a man renowned for his patience Jam. 5.11 expostulating and charging God Is it good for 〈◊〉 that thou shouldest oppresse Iob 10.3 when thou hearest of those deep curses of Jeremy against the day of his birth Ier. 20.14 18. of those froward expostulations and debates of the people of Israel with Moses and of Moses with God VVhy hast thou evil entreated this people why hast thou sent me Exod. 5.28.22 Oh then reflect upon thy selfe and be afraid of thine own evil heart which is farre more likely to break out against God then any of those were and for prevention hereof keep in thy sight the history of thy sins make them as hainous to thy own view as they are in their own nature The way not to rage against afflictions is to know our selves aright that will make us to confess as Ezra That the Lord hath punished us less then our iniquities have deserved Ezr. 9.13 The way to bear the hand of God with patience is to confess our sins and to be humbled for them Levit. 26.40 41. Wherein is shewed that the sight of our sinne and humiliation for it is the way to make us accept of the chastisements of God so Lament 3.39 Wherefore doth the living man complain a man for the punishment 〈◊〉 his sins Where are three strong reasons why we should not murmure in our affliction First We are men and what an impudency is it for the clay to swell against the Potter that formed it and complaine why hast thou made me thus Secondly We are sinners all the punishments we suffer are the wages of our owne iniquities an◠what a madness is it to complaine against the justice of our Judge Thirdly We are living men and therefore God hath punished us less then our sins deserve for the wages of sin is death Rom. 6.23 and what ingratitude is it to repine against mercifull and moderate punishments and yet we are prone hereunto But it is the cure See v. 40. Let us search and try our wayes and turne again unto the Lord our God the more that we grow acquainted with our sinful estates and marvellous provocations with the patience and promises of God the more we shall justifie God and wait upon him the more we shall judge our selves less then the least of Gods mercies forbearances as Mich. 7.9 q. d. I have pressed and vexed and wearied him with my sins without any care of his glory but he hath visited me in jugdment not in fury In wrath he hath remember mercy and not consumed me as he might have done he hath not rewarded me according to my sins c. but hath spared me as a son when I dealt with him as a Traytor See Dr. Raynolds sinfulness of sin p. 175. Quest. How shall we beare afflictions rightly Asw. First If we count it no strange thing to lie vnder it 1 Pet. 4.12 but rather that it is that whereunto we are ordained of old to be conformed to Christ in afflictions that we may be like him in glory Rom. 8.29 Yea if we esteem them as the beaten path by which God will have all his Children to enter into heaven Acts 14.22 2 Tim. 3.12 2ly If we observe the example of all or the most excellent of Gods servants and especially of his only Son from the beginning of the world to this day Heb. 12.1.2 Thirdly If we inure and accustome ourselves to beare the yoak from our youth it will tame our proud and rebellious hearts and frame us to beare afflictions the better ever after Lam. 3.27 Fourthly If we consider that Satan every day invents new mischief against us Job 1.6 c. Fifthly if we remember that it 's a sign of Gods love Heb. 12.7 Rev. 3.19 and that the issue will be good and blessed Psal. 37.5 Esth. 4.16 Sixthly If we remember the many good uses of afflictions For hereby Gods power appears in our weakness and we have the better proofe of his grace dwelling in us 2 Cor. 12.9 as Faith Hope Love humbleness of minde patience c. that these light and momentany afflictions work an exceeding and eternall weight of glory 2 Cor. 4.17 Quest. How shall we be sure to profit by afflictions Answ. First by the confessions of the Saints who have experimented it as David Psal. 119.67 71. Manasseh 2 Chron. 33.13 Qu. How come we by wisdom not only patiently to bear but to profit by afflictions Answ. First it 's obtained of God by prayer Jam. 1.5 6 17. Secondly by a due consideration of the end fruit and uses of afflictions Quest. What are the ends of afflictions Ans. First To keep us from wandring or to bring us back when we have erred to make us tractable schollars in the school of Christ. Ps. 119.67.71 2 Cor. 1.10 Secondly To make us know God and our selves as they did Manasseh 2 Chron. 3 13. Thirdly To give us experience of Gods gracious hand in our deliverance Psa. 34.17 19. Fourthly To discover to us our faith and patience Rom. 5.4.5 Jam. 1.3 Fifthly To keep us from being condemned with the world 1 Cor. 11.31 32. Sixthly To purge out our dross of profanness and unbeliefe Dan. 12.10 and as mustard laid upon the breast to weane us from the world Psal. 131.2 Seaventhly
To manifest Gods love and our election Heb. 12.6 8. Eightly To make us partakers of his holiness and to bring forth the quiet fruits of righteousness Heb. 12.8 9. See practice of Christianity Quest. Are not all afflictions evil in their own nature Answ. Yes and so the Lord stills them Isa. 45.7 Amos. 3.9 Secondly They are of a contagious nature spreading their poison and making those things evil which are good in themselves Hencâ— Prov. 15.15 All the days of the afflicted are evil and Genesis 47.9 Few and evill are the days of my Pilgrimage c. Thirdly They are in their own nature punishments of sin fruits of Gods displeasure harbingers of death the First beginnings of everlasting torments and enemies to our joy peace and comfort Fourthly sense shews that they are evill For afflictions are the mother and nurâ—es of smart and sorrow terrible in their very sound fearful to look upon bitter to tast painful to our feeling and they torment us whilst they touch us Hence affliction and mourning are joyned together Lam. 3.19 Fifthly They bring forth evil fruit unless grace alter their nature For wicked men the more they are afflicted the more they hate God despair of his mercy murmure at his providence and use all unlawfull means to ease themselves Quest. Are afflictions then simply and absolutely evil Answ. No for thus sin is only evil but they are of an indifferent nature Quest. How then come they to be good Answ. First In respect of the cheif efficient or author whence they come they are good either as they are punishments inflicted by a righteous Judge or chastisements coming from the hand of a merciful Father Secondly Because they have had for their subject the cheif goodness even Christ God and man who whilest he lived in the world was exceedingly afflicted whose pure nature could not admit of any thing that was simply evil in its nature Thirdly As they help us to come to the cheif goodness For God hath ordained them as means to further his elect in attaining to salvation Rom. 8.29 1 Thes. 3.3 Fourthly As they are means to draw us nearer to God by true repentance and fervent Prayer Mat. 7.14 Act. 14.22 Quest. What rules are we to observe in preparing our selves unto the conflict with afflictions Answ. First We must hear read and study the word of God For First It s a speciall means to comfort and uphold us in our troubles without which we cannot stand Ps. 119.92 Secondly It s the sword of the spirit whereby we may defend our selves and repel the fury of our spritual enemies and get the victory over them in the day of battel It s our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict It s our Card and Compass to direct us through this Sea of miseries to our Haven of happiness our light to guide us in this hard passage and our thread to lead us through the Laborinth of troubles It s our quickner when we are wounded Psal. 119.25 50. It s our joy in all our sorrows v. 143. and it s our cheif comforter in all our miseries 2. We must be frequent and fervent in Prayer acknowledging our sins that all our affections are justly infflicted upon us beging pardon for Christs sake and the removall of our afflictions or that if he please to continue them that he will arme us with faith and patience that we may meekly beare them come more pure and approved out of this fiery furnace and brought nearer unto God both in respect of the illumination of our mind and the reformation of our lives and then God will forgive us Prov. 28.13 1 John 1.9 Thirdly In our prosperity we must labour diligently in the moderating and and mortifiing our inordinate affections and unruly passions that we may bring them in subjection to the good will of God and make them serviceable to holy reason Especially we must mortifie the passions of Fear which doth much aggravate the weight of misery and is oft more intollerable then the evil suffered both as it deformes the minde of resolution and as it anticipates the griefs before they come Yea many times such as are only faigned in the imagination never befall us We must also in our prosperity limit our hopes for the further they are extended the more are we directed when they faile us and commonly when there have been no bounds to our expectation there will be no measure in impatiency when things so much desired and expected answer not our hopes The like may be said of immoderate desires after earthly things inordinate lusting after superfluities which will set us on the rack of discontent when they are not satified making lesser comforts great crosses and the lightest afflictions intollerable burdens So in prosperity we should exercise our selves in mortifiing rash anger for if a man be froward when he is pleased in his desires he will be stark mad when he is crossed c. So also we should subdue pride which is the nurce of impatiency c. Fourthly we must not fain unto our selves afflictions in our conceit and imagination laying crosses upon our selves by a false opinion when God lays none upon us Many through conceit become wretched before their time and are onely miserable because they are so in their imagination Thus some torment themselves because they have not the upper hand at meetings respect and observance from their Inferiors Commendations and applause for their good parts Others grievously afflicts themselves because they have lost part of their superfluities Yea so powerfull is opinion in producing these effects that not only a false apprehension causeth a true affliction but it is able also to turn comforts into Crosses benefits into miseries and that which this mans opinion makes his Hell another mans opposite conceit would make his Heaven and happiness Fifthly We must not by feare anticipate afflictions making our selves miserable before our time Thus some are more tormented with the feare of evils than with the evils that they fear and suffer longer and greater sorrows with the expectation of their miseries before they come then they doe after they are come and lie upon them Thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities as though they were already overtaken by them whereas it may be they will never happen So in the time of Pestilence and warre and decay of trading c. Sixthly With wise and Christian providence we must forsee crosses and in the time of peace and prosperity continually expect when we shall be called forth to encounter with afflictions that so we may be the better armed for the conflict For though we are not with a cowardly apprehension to torment ourselves with crosses before they come yet must we wisely forsee them that we may prevent those that may be lawfully avoided and with patience beare those which will
that hath adorned me with so many gifts afforded me such means to keep me from sin that I should abuse my talents and his mercies so as to fight against him with his own weapons As he hath laden me with his mercies I have pressed him with my sinnes c. Secondly the second circumstance is the injury it self as if we be injured in our soul body name goods c. and as the thing wherein we are wronged is the greater so is our anger which we conceive against it This we should consider in the wrong we do against God We injure him in his glory which is most deare to him impeach his sovereignty deny him homage and all this to satisfie our fleshly lusts and to enlarge the Kingdome of Satan Thirdly the person injured as if he be a person of great authority esteem and vertue If one that was then endeavouring the offenders good c. In these particulars we have great reason to be angry with our selves for sinning against God For hereby we have done intollerable injury to the Lord of glory To whom we are indebted for inestimable favours who hath been always ready to do us good c. Fourthly the mannner of injuring as if we be esteemed as friends and yet secretly injured as enemies If the injurie was premeditated long aforehand If in place where we ought to be loved and honoured we be wronged and disgraced If the injury be publick before many If often reiterated c. In which respects we have the more cause to be angry with our selves for sinne For in words we professe our selves Christs servants but in deeds we deny him We lightly regard his presence sin against knowledge and conscience c. If ever we had just cause of indignation it 's against our selves for sinning against God Quest. Why is anger rightly to be ordered Answ. First because of all passion it 's deepliest rooted and extends its branches farthest For no age condition or nation are free from it other passions onely trouble some particular persons Lust enflames one ambition another covetousnesse another c. But whole states are enflamed by anger and fury Secondly Inordinate anger is most infamous an argument of shameful levity infirmity madnesse An angry person hates truth embraceth errour opposeth them that admonish him entertains perverse counsel forgets his own credit is an enemy to his own safety against himself is untameable against his neighbours is intollerable under a weak pretence of revenge anger makes men violate all bonds of friendship tread under feet all Laws both Divine and Humane Other passions will hearken to Reason but this to none Thirdly as of all infirmities there are none worse or more dangerous then those which disfigure the face of a man so of all Passions none are more pernicious then anger for the eyes of such a man sparkle his face is enflamed with blood which flows from the heart his hair stares with horrour his mouth foames his tongue falters his feet and hands are in perpetual motion he vomiteth out nothing but threats speaks of nothing but blood and revenge c. Fourthly It 's a deceitful passion An angry man sees not the thing as it is and yet swells and boils inwardly Fifthly it 's the character of a fool Prov. 12.16 and 14.17 29. Eccles. 7.9 Sixthly it makes a man unmindful of his own condition If poor yet hee 'l waste his goods Being a private man he would rule being weak he becomes a lion where delay is requisite he makes haste where haste is necessary he doubts Seventhly an angry person can neither please God nor man He regards no commandments doth nothing in order but all rashly and without discretion Quest. What are the several kindes of disordered anger that must be shunned Answ. It 's disordered when it 's not moved by faith ariseth not from love keeps not within its bounds and is not directed to a right end The kinds of it are many First devilish which rageth against vertue and godlinesse is incensed by innocent and vertuous actions as in Caine Genes 4.5 In Saul 2 Sam. 20.30 In Asa 2 Chron. 16.10 In the Jews Luke 4.28 In Nebuchadnezzar Dan. 3.13 Secondly rash and unadvised the branches whereof are 1. Unjust anger that proceeds from our own suspicion and imagination only as in Eliab 1 Sam. 17.28 2. When we are provoked without cause or upon every smal occasion contrary to the law of love 1 Corinth 13.7 Prov. 10.12 and it 's a mans glory to passe by a Transgression Proverbs 19.11 And so sudden anger which is admitted without deliberation condemned Eccles. 7.9 It s a foolish thing Prov. 14.17.29 such abound with transgressions Proverbs 29.22 Thirdly immoderate and immodest anger which may be discerned by these signes 1. When men utter words dishonourable to God by blaspheming swearing cursing c. or opprobrious to their neighbours as when their anger breaketh out into bitter and reviling speeches as Shemei did against David 2 Sam. 16.5 the Jewes against Steven Acts 7.54 Forbidden Ephes. 4.32 3. When we have no regard of order and comelinesse either in respect of our selves or those with whom we are angry In respect of our selves when though private men we take revenge which belongs to God Rom. 12.19 In respect of the party with whom we are angry as when a sonne being angry with his father though upon just cause useth him unreverently and so of servants towards their Masters c. and all inferiours towards their superiours 4. When it makes us forget any duty of love which we owe to them as to pray for them and endeavour their reformation So in the Disciples Luke 9.54 5. When it stirs us up to violent and unseasonable reproofs Psalme 106.32 33. 6. When it s not mixed with sorrow proportionable to the displeasure that we conceived He that is rightly angry though he be displeased with the offence yet he pities the offender Fourthly when anger is partial its disordered and that is 1. When its hot against some sins and can brook others as bad either because they suite with our disposition or that we have little wrong by them 2. when we are zealous against sin in our enemies but â—avourable to it in our selves or friends 3. When we are as angry for small as for great offences whereas our anger should be proportioned to the offence Fifthly when it 's directed against the person of the offendor not against his offence and aimes at his hurt and destruction but seeks not the glory of God the good of the Church or Common-wealth the private benefit of our selves or neighbours or the reformation of the offendor Such was Cains towards Abel Sauls towards David Nebuchadnezzars towards the three children but Christs rule is otherwise Mat. 5.44 Sixthly when being long retained it turns to hatred Quest. What Motives may disswade us from sinful anger Answ. First consider the sinful causes of it which are 1. Unbelief in Gods Word David
7. Faith begets soundnesse of spirit and Christian hardinesse But a sound mind is not easily disturbed with wrongs that are offered no more then sound flesh is when handled 8. It seeks the approbation of God but is not vainly inquisitive what others think or speak or do whereas he that basely enquireth what is said against him in every company disquiets himself with anger and makes his faults more publick 9. It acquaints us with the common frailties of all man-kinde discovers the filthinesse of original sinne which hath infected all the sons of Adam It puts us in minde how often we have provoked God and offended our brethren the remembrance whereof is a great curb to carnal anger seeing we do many things that need pardon both from God and man 10. It kindles in us just indignation against our own sinnes which restraines carnal anger from breaking out against others For he that is zealous against his own sins hath no leasure to quarrel with others for petty wrongs and injuries 11. Faith proceedeth with counsel and deliberation It considers before it judge and judgeth before it proceed to execution It defers to censure till time hath revealed the truth 12. Faith worketh by love which is of more force to restrain us from revenge then injury to provoke unto angeâ— For love suffers long yea suffers all things 1 Corinth 13.4 7. It makes us look upon him with whom we are angry as a brother To remember that we would have other men to forgive us when we wrong them and therefore we must do the like 13. It 's the property of faith to receive the whole Word and to diffuse the saving vertue thereof into every power of the soul which changes us in to the nature of it self But the Word requires meeknesse long-suffering and patience the Word is compared to leaven that leaveneth the whole lump 14. Faith obtaineth of God by prayer the spirit of meeknesse whereby our nature is renewed after the image of God and our affections sanctified that they may further Gods glory the good of our brethren and our own salvation 15. It shews the danger of retaining anger which is a high degree of murther It shewes that the promise of forgivenesse is made onely to them that forgive Matth. 6. that judgement mercilesse belongs to them that shew no mercy James 2.13 that with what measure we mete it shall be measured to us Mat. 18.23 Quest. What further meanes may a Christian use to subdue anger Answ. First shunne all businesses above thy reach least being opprest with an unsupportable burden it makes thee froward and teasty Secondly yea abstaine from multitudes of businesses because amongst so many some will certainly miscarry and so inflame thy distracted minde with anger Thirdly shun the society of chollerick persons least thou beest infected by them and learn their wayes Prov. 22.24 25. As one stick kindles many Fourthly avoid contentious controversies For if thou canst not bring over men to thy opinion thou wilt be apt to be angry thinking that it will derogate from thy wit and understanding if thou prevailest not Fifthly take heed of medling with the strife that belongs not to thee especially of medling with foolish and indiscreet persons Proverbs 26.17 and 29.9 Sixthly look often upon the admirable examples of the patience of Gods Saints which have been before thee as of Abraham Gen. 13.8 of Moses Exod. 17.4 11. of David 2 Sam. 16.10 of Stephen Act. 7.60 especially of Christ himself 1 Pet. 2.22 Seventhly look also upon the examples of such as have given themselves over to fury whereby thou shalt see the uglinesse and brutishnesse of this sin Is not his countenance disfigured his words absurd his actions rude c. Eighthly flie jealousies and surmisings which fill us with choller as much as just grounds causing us to make a bad construction of a look a smile c. and so to grow hot against the innocent Ninthly be not light in giving credit to reports seeing the many practices which are used to abuse the credulous Flatterers will seek to insinuate themselves by accusing the innocent Tenthly make the best construction of every thing If the party that hath wronged thee be a young man impute it to his rashnesse and want of experience If a Father let the remembrance of former benefits mollifie thee towards him If they be persons under the command of others it may be they have been forced to it if good men believe they had no will to hurt thee if wicked its no more then we expected from them 11. Remove the ocasions of anger As Cotys King of Thrace when one brought him curious vessels but brittle he commended their rare workmanship yet presently brake them least being of an hasty nature when his servants by any accident brake them he should be excessively angry Quest. But when anger hath seized upon us what means may we use to supplant it Answ. First yeeld not obedience to it believe it not when it would provoke to revenge In other passions giving them liberty brings some ease but anger the more we give way to it the more it is enflamed Secondly remember that it 's a dishonest thing to revenge an injury Prov. 12.16 and 20.3 and 16.32 and shews a short wit Thirdly do not multiply words which are the fuel of anger we may as well think to quench fire with wood as anger with words Fourthly when angry make some delay before thou speakest or doest any thing Anger smothered will languish but let out will flame to further mischief Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest Fifthly get out of the company of such as have offended thee as Jonathan did 1 Sam. 20.34 Sixthly Remember that daily thou sinnest often against God and therefore thou hast reason to turn thine anger against thy self Seventhly consider whether thou purposest ever or never to lay aside thy anger If ever it's better that thou should'st presently quench it with the water of the spirit then that it should burn out of it self If never remember that thou nourishest a viper in thy bosome that will eat out thy bowels Eighthly Consider how much precious time thou spendest about a bad matter which being so short and precious should be better imployed Ninthly we should by earnest and hearty prayer beg the assistance of Gods Spirit whereby our affections may be so ruled and sanctified that they may be serviceable to Gods glory the good of our brethren and the furtherance of our own salvation Tenthly Meditate on the unbounded mercy of God whose vertues thou must imitate if thou beeâ—t his childe God forgives that man that injureth thee much more then thou canst He forgives him infinite sins and canst not thou forgive him one offence and yet thou hast more reason for thou knowest not his heart it may be he meant better to thee then thou imaginest Thou art not acquainted with the
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
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
Father the Son to be our Redeemer the Holy Ghost to be our Comforter seeking to grow in the knowledge and experience of this Quest May not Baptisme be administred in Name of Christ alone or in the Name of God without mentioning the three persons Answ. No For the true forme of Baptism is prescribed by Christ himself from which we may not presume to vary Object But Acts 2.38 It 's said repent and be baptized in the Name of Christ Answ. Peters intent there is not to set down the forme of Baptisme but the end and scope thereof which is that we may attain to true fellowship with Christ. Quest. What are the ends of Baptisme Answ. First Baptisme seems to be a pledge to us in respect of our weakness of all the graces and mercies of God and especially of our union with Christ or remission of sins and of mortification Secondly it serves to be a signe of Christian Profession before the world Hence it s called the stipulation or Interrogation of a good conscience 1 Pet. 3.21 Thirdly It serves to be a means of our first entrance or admission into the visible Church Fourthly it s a means of unity So it s urged Eph. 4.5 1 Cor. 12.13 Quest. Whether doth the efficacy of Baptisme extend it self to all sins and to the whole life of man Answ. â—he use of Baptisme enlargeth it self to the whole life of a man and it takes away all sins past present and to come only with this caution if the party baptized stand to the order of Baptisme viz. to turne to God and to believe in Christ and so to continue by a frequent renual of Faith and Repentance as occasion shall be offered Quest. How may this be proved Answ. First because the Scripture speaks of them that had been long before Baptized and that in the time present Baptisme saveth 1 Pet. 3.22 So Rom. 6.4 and in the future tense He that believes and is baptized shall be saved And Paul Eph. 5.26 All which shews that Baptisme hath the same efficacy after which it had before the administration of it Secondly the Covenant of Grace is everlasting Isa. 54.10 Hos. 2.19 But the Covenant is the foundation or substance of Baptisme therefore Baptisme is not to be limited to any time but must have its efficacie so long as the Covenant is in force Thirdly the ancient Church of Christ hath alwayes taught that all sins are done away even sins to come by Baptisme Quest. Whether doth Baptisme abolish Original sin Answ. The perfect and entire Baptisme in which the outward and inward are joyned together abolisheth the punishment of sin and the guilt and the fault yet not simply but in two respects First in respect of imputation because God doth not impute original sin to them that are in Christ. Secondly in respect of dominion because original sin reignes not in them that are regenerate yet after Baptisme it remains and is still and that properly sin Rom. 7.20 Col. â— 5 Evil concupiscence Eph. 4.22 therefore some portions of the old man and original sinne remain after Baptism Quest. If persons baptized be sinners until death what difference is there between the godly and ungodly Answ. In them that are regenerate there is a sorrow for their inward corruption and for their sins past with a detestation of them and a purpose to forsake sin to which is joyned an endeavour to please God in all his Commandments This is not in an ungodly man Quest. How doth Baptism confer grace Answ. First it confers grace because its a means to give and exhibit to the believer Christ with his benefits and this it doth by its signification For it serves as a peculiar and infallible Certificate to assure the party baptized of the forgivenesse of his sins and of eternal salvation and whereas the Minister in the Name of God applies the Promise of mercy to the baptized it s as much as if God had made a peculiar Promise to him Secondly it may be said to confer grace because the outward washing of the Body is a token or pledge of the Grace of God and by this pledge faith is confirmed which is an instrument to receive the Grace of God Ob. A Sacrament is not only a signs and seale but also an instrument to convey the Grace of God to us Answ. It s not an instrument having the grace of God tied to it or shut up in it but an instrument to which grace is present by assistance in the right use therof because in and with the right use of the Sacrament God confers Grace so that its a moral not a physical instrument Quest. Whâ—ther doth Baptisme imprint a mark or character upon the soul which is never blotted out Answ. In Scripture there is a twofold mark of distinction one visible the other invisible Of the first kinde was the blood of the Paschal Lamb in the first Passeover For by it the first borne of the Israelites were marked when the first-borne of the Egyptians were staine of this kinde is Baptisme for by it Christians are distinguished from Jewes Turks c. The invisible mark is twofold First the eternal election of God 2 Tim. 2.19 by vertue of this Christ saith I know my sheep John 10.14 and by this the elect of all Nations are marked Rev. 7. and 9. Secondly the second is the gift of Regeneration which is nothing else but the imprinting of Gods Image upon the soul by which believers are said to be sealed Eph. 1.13 2 Cor. 1.22 and Baptisme is a meanes to see this mark in us because its the Laver of Regeneration Ob. The male children amongst the Jewes that were not circumcised were to be cut off Gen. 17.14 therefore it seemes that Baptisme is necessary to salvation Answ. It s meant not of Infants but of men who being till then uncircumcised despised the Ordinance of God and refused to be circumcised as appears by the words following For hâ— hath made my Covenant void Now Infants do not this but their Parents or men of yeares Quest. Whether may such as are called Lay-persons or private men administer Baptism Answ. Ministers of the Word only may do it For to baptize is a part of the publick Ministry Mat. 28.18 where preaching and baptizing are joyned together and things that God hath joyned may no man separate He that performes any part of the publick Ministry must have a lawful Call Rom. 10.14 Heb. 3.5 but private persons have no Call to this businesse Again whatsoever is not of faith is sin Now for private persons to baptize is not of faith for they have neither Precept nor Example for it in the Word of God therefore its sin Ob. But Zipporah circumcised her childe Exod. 4.28 Answ. The example is many wayes discommendable For she did it in the presence of her husband when there was no need She did it in haste that she might prevent her husband She did it in anger for she cast
be our God and Father in Christ To acknowledge his Presence and therefore alwayes to walk as before him To acknowledge his Providence and therefore to cast our care upon him To acknowledge his goodnesse and mercy in the free pardon and forgivenesse of our sins Thirdly our Baptisme must be to us as a storehouse of all comfort in the time of our need If thou beest tempted by the devil oppose against him thy Baptisme in which God hath promised and sealed unto thee the pardon of thy sins and life everlasting If thou beest troubled with doubtings and weaknesse of faith consider that God hath given thee an earnest and pledge of his loving kindnesse Often look upon the Will of thy heavenly Father sealed and delivered unto thee in thy Baptisme and thou shalt be comforted in all thy doubts If thou liest under any Crosse or calamity have recourse to thy Baptisme in which God promised to be thy God and of this Promise he will not faile thee c. Mr. Perk. Vol. 2. p. 256 c. CHAP. XVIII Questions and Cases of Conscience about Blasphemy Quest. WHat is Blasphemy Answ. Blasphemy in the usual acceptation of the woâ—d in Greek Authours signifies any evil speech or calumniation as Beza notes but by a phrase peculiar to sacred Writers the penmen of the Scriptures it imports always an ungodly speech which though it be uttered against men yet it reacheth and is carried to the contumely of God himself So Matth. 9.3 Rom. 14.16 Tit. â— 2 and it s either against men or God For 1. Every reproachful word tending to the hurt or disgrace of any other mans name and credit is called blasphemy So Tit. 3.2 1. Peter 4.4 Mark 3.2 2. All such injurious slanderous or reproachful words as are uttered to the disgrace of God Religion Gods Word Ordinances Creatures Works Ministers c. are called Blasphemy Against God Rev. 13.6 His Name Rom. 2.24 His Word Tit. 2.5 Christ Act. 26.11 Christians Jam. 2.7 His Doctrine 1 Tim. 6.1 Rom. 3.8 Christian liberty Rom. 14.16 Teachers 1 Cor. 4.13 Christians for abstaining from evil 1 Pet. 4.4 the Holy Ghost or his work Mat. 12.31 Quest. What is blasphemy against 〈◊〉 Holy Ghost Answ. It is a sin not in deeds and actions but in reproachful words Mark 3.30 uttered not out of fear nor 〈◊〉 infirmity as 〈◊〉 did and sick and frantick persons may do but out of a malicious and hateful heart 1 Corinth 16.22 Heb. 10.16 36. Not by one that is ignorant of Christ as Paul was when a blinde Pharisee but by one enlightâ—d through the Holy Ghost with the knowledge of the Gospel Heb. 6.4 Not of rashnesse but of set purpose to despite the known Doctrine and Works of Christ Heb. 10.29 being accompanied with a universal defection or â—lling away from the whole truth of God Heb. 6.6 as also with a generalâ— pollution or filthiness of life Mat. 12.45 2 Pet 2.20 and being irremissible because such aâ— commit it cannot repent Mat. 12.32 Heb. 6.6 Quest. How many ways doth blasphemy break out Answ. The Schoolmen say three ways 1. Cum attribuitur Deo quod ei non convenit When we affirm that of God which is umbeseeming his Majesty and incompatible with his holy and Divine nature As to make him a creature or a liar or cruel unjust unmerciful sinful or the cause of sin 2. Cum a Deo removetur quod ei convenit when we deny that to God which indeed belongs to him as 2 Chron. 32.17 3. Cum attribuitur ereaturae quod Deo appropriatur When we put that upon a creature which is proper to God Thus when the Israelites had made a golden calf and said This is thy God O Israel c. It s called blasphemy Neh. 9.18 they commited great blasphemies See O. Sedgwicks Part. Sermon Quest. What meanes may we use to prevent and cure tentations to Blasphemy Answ. First we must get assurance of Gods love to us and then we shall love him and love alwayes thinks and speaks well of the party beloved But if we once entertain thoughts that God hates us and will curse us then we will hate him and be ready to curse him and this is incident to us when under some great affliction as we see in Jobs case when God chastens us sore and worse then commonly he doth others and when we finde some circumstances for which we cannot finde a president in the world then we begin to apprehend some unkinde dealing from God and concludes that he hates us and then we will be ready to hate him again and begin to enter into some termes of blasphemy to prevent and cure which we must know that no afflictions be they never so great unusual or unhard of are any certaine signes of Gods anger much lesse of his hatred Job was the first that was ever used as he was and his foolish wife would thence conclude that God hated her and her husband Jonah had a crosse the like whereof was never in the world before yet was it no fruit of Gods hatred Jacob had sore and heavy afflictions yet was it ever true Jacob have I loved even when he afflicted him and Esau had great outward prosperity and yet that was as true Esau have I hated Be then convinced that God loves thee and all the devils in hell and all the lusts in Original sin cannot make thee blaspheme God Secondly we must get our sins pardoned repent of all our iniquities and then the crosse can never wring from us words of blasphemy It is not the greatnesse of the crosse but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem Rev. 16.11 Thirdly suppose the worst have we blasphemed yet we must repent of our blasphemy and hope in God to despair is to make us uncapable of mercy To despair by reason of blasphemy is a worse sin then blasphemy it self they are both against the goodnesse of God but despaire is against his goodnesse mercy and truth Indeed it s an horrible crime to blaspheme God and the worse because it s somewhat like that unpardonable sinne Besides other sinnes are against God in his greatnesse government c. but this is against his goodness and God as he is represented to us stands more upon his goodnesse then his greatnesse and therefore blasphemy hath always been held amongst the greatest of sins therefore we should the more be aware of it and we may the better avoid it because it 's against that natural inbred principle of a Deity so that nature it self is afraid of it Satan indeed is a great blasphemer and labours by all means to bring us to it but we must set the Word and Spirit of God against it yea and the Law of nature too and if at any time we be overtaken with it yet we must remember that its pardonable 1 Tim. 1.13 I was saith Paul a blasphemer c. yea which worse he
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
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
one that must undertake this Mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of mankind by meanes of that relation which the second Person the Mediatour did beare unto his Father For if the fulnesse of the Godhead should thus have dwelt in any humane Person there should then a fourth Person have been necessarily added to the Godhead and if any of the three Persons besides the second had been borne of a woman there should have been two Sons in the Trinity whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so there is no alteration at all made in the relations of the Persons of the Trinity Again in respect of us God sent his own Son made of a woman that we might receive the Adoption of sons Gal. 4.4 5 7. and if a son then an heire of God through Christ intimating thereby that what relation Christ hath to God by nature we being found in him have the same by grace John 1.14 and 3.16 with John 1.12 For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren Rom. 8.29 yet in him and for him the rest likewise by the grace of Adoption are all of them accounted as first-borne Exod. 4.22 23. Heb. 12.23 Rom. 8.17 Quest. VVhat is the Nature assumed by the Son of God Answ. The seed of Abraham Heb. 2.16 the seed of David Rom. 1.3 the seed of the woman Gen. 3.15 the Word the second Person of the Trinity being made flesh 1 John 5.7 Neither did he take the substance of our nature only but also all the properties and the qualities thereof yea he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature and was compassed with the like infirmities being in all things made like unto his brethren Acts 14.15 Heb. 5.7 2 Cor. 13.4 Heb. 2.17 18. and 4.15 yet as he took upon him not an humane person but an humane nature so it was not requisite that he should take upon him any personal infirmities as madnesse blindnesse lamenesse and particular diseases which are incident to some only but those alone which do accompany the whole nature of mankind as hunger thirst wearinesse grief pain and mortality Quest. What is further considerable about Christ Answ. That as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must be borne of a pure Virgin without the help of man Jer. 31.22 and this was requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every father becomes an Adam to his children conveying the corruption of his nature to all whom he begets Rom. 5.12 but he being made of man but not by man and so becoming the immediate fruit of the womb and not of the loynes must necessarily be acknowledged that holy thing Luke 1.35 the Virgin was but the passive and material principle of which that precious flesh was made and the Holy Ghost the Agent and Efficient yet cannot the man Christ Jesus be thereby made the son of his own Spirit because fathers beget their children out of their own substance but the Holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of the Lord Luke 1.38 48. whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his Person that which before he was not and yet without change for so must God still be remaining that which he was whereby it came to passe that this holy thing which was borne of her was in truth called the Son of God Luke 1.35 which wonderful connexion of two so infinitely differing natures in the unity of one person how it was there effected is above our shallow capacities yea the Angels stoop and desire to look into it 1 Pet. 1.12 This we may safely say that as the distinction of the persons in the Holy Trinity hinders not the unity of the nature of the Godhead though every person holds intirely his own incommunicable property so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person although each nature remaineth entire in it self and retaineth the properties agreeing thereto without any conversion composition commixtion or confusion Quest. What is further considerable about Christ Answ. That as there is one God so there is one Mediatour between God and man even the man Christ Jesus c. 1 Tim. 2.5 6. and in discharge of this his Office he being the only fit Umpire to take up the controversie between God and man he was to lay his hand as well upon God the party so highly offended as upon man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised Heb. 5.1 and 2.17 Quest. What are the parts of his Priestly Office Answ. Satisfaction and Intercession the former whereof gives contentment to Gods Justice the latter soliciteth his mercy for the application of this benefit to Gods children in particular whereby it comes to passe that God in shewing mercy upon whom he will shew mercy is yet for his Justice no loser Rom. 3.26 By vertue of his Intercession he appears in the Presence of God for us and maketh request for us Heb. 9.24 and 7.25 Rom. 8.34 Heb. 4.14 15. and he must be such a sutor as taketh our case to heart Hence Heb. 2.17 he must be made like his brethren c. In which respect as it was needful he should partake with our flesh and blood that he might be tenderly affected to his brethren So likewise for the obtaining of so great a suit it behoved that he should be most dear to God his Father and have so great an interest in him as he might always be sure to be heard in his request John 11.42 and therefore he must be his beloved son Matth. 3.17 so then it was fit our intetcessor should be man like our selves that we may come boldly to him Heb. 4.16 It was fit also he should be God that he might go boldly to the Father without any way disparaging of him as being his fellow and equal Zach. 13.7 Phil. 2.7 Quest. Why must Christ be a propitiation for our sins Answ. Such was Gods love to Justice and hatred to sin that he would not have his justice swallowed up with mercy nor sin pardoned without making a fit
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves Secondly the precious esteem and account that God hath of them they are his treasure his Jewels Mal. 3.17 A peculiar people and his heart is upon them Thirdly it implies a more peculiar care of them then of all the world besides for they are said to be given to Christ out of the world that he may keep them Indeed God is a preserver of all Job 7.20 Psal. 36.6 but he hath a gracious presence with his children which is not from his infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs power which is omnipotent John 10.29.30 Their life is hid with Christ in God Collos. 3.2 and they have a Crown laid up in Heaven 2. His fidelity and immutability He is the Amen the Alpha and Omega the same yesterday to day and for ever Heb. 13.8 3. His love and compassion which quickens both power and fidelity and sets all on work when we were enemies he died for us Rom. 5.10 How much more being reconciled will he care for us which is far lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe Fifthly it implies a strong tie and obligation upon Christ to keep them For they are given him as sheep to the Shepherd And he by one oblation hath at once for ever perfected the godly Heb. 10.14 Quest. What doth the phrase imply where Christ is said to be sent into the world Joh. 17.18 Ans. First That though the three Persons in the Trinity are equal in nature and dignity yet the Scripture represents to us an order in their operations to us ward especially in the work of our redemption so the Father is said to send Joh. 17.2 Gal. 4.4.1 Joh. 4.9 The Son is said to be sent to be the person that shall procure our redemption the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us Joh. 14.16 and 16.7 Secondly This sending of Christ doth not relate to him as the second person for so he is not sent but begotten but as he is Mediatour as God and man and denotes his Incarnation with the discharge of all those duties which thereby he undertook Thirdly It signifies the authoritative mission and calling him to that work Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore he often calls it the command he had from the Father implying that if he did not accomplish all for which he was sent he should be guilty of unfaithfulness and disobedience Seventhly Yet we are not to think that this is done against Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes which is the sending most spoken of in Scripture 2. There is a sending as a Prophet to teach and guide his Church So Joh. 17.18 and he doth not teach only externally but internally by giving a seeing eye and understanding heart Quest. What necessity was there of Christ to be thus sent Answ. First Had not the Father thus sent Christ into the world there had been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that it was his only begotten Son that he sent the greatest gift that he could give Thirdly Christ mission is the original and root of all the Churches mission that is As the Father hath sent me so I send you Joh. 20.21 For Christ being sent is thereby made the head of his Church as Church power is seated in him as the original and therefore all the missions of Church Officers now is reduced to this as the Fountain of all therefore they are called the Ministers of Christ the Ambassadors of Christ they administer all in his name and every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every Priest was to expiate sin by sacrifices now because God would have burnt offerrings no longer neither could the blood of Rams c. purge away sin therefore Christ came to make an attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences Thirdly This Priestly Office of Christ is not only in the oblation of his body but also in his prayers for us For so did the Priests under the Law and Christs prayers for us are of two sorts 1. Whilst he was on earth he prayed for us Joh. 17. 2. Now he is in heaven he
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
humiliation which is necessary Hence Acts 2.36 and 3.14 c. Secondly This is the best course we can take to escape Gods future judgements 1 Cor. 11.31 If we would judge our selves we should not be judged c. Hieron â—n Psal. 51. Quest. Is it a 〈◊〉 to confess our sins to men also Answ. Yea so Jam. 5.16 confess your faults one to another not only to the Elders of the Church but to your brethren also therefore it s no ground for Popish auricular confession wherein they require that every one at least once a year should in the ear of a Priest confess all his sins together with the circumstances of them a politick invention to know the secrets of others to keep them in awe and to enslave their consciences Quest. In what cases then is confession to be made to others Answ. First In case of scandall given by persons before or after their reception into the Church and fellowship of the Gospel 1. Before their admission such as desire admittance having formerly committed gross sins should solemnly acknowledge their sinfull courses and godly sorrow for them and their resolution against them for the future to give satisfaction to the Church that God hath wrought a change in them So Matth. 3.6 Act. 15.18 20. 2. After their admission such as give offence by walking disorderly either to the whole Church or to some particular members of it they 〈◊〉 to confess their faults to the whole society or to the persons to whom the â—ame is known to testifie their repentance that such as know their sinne may know their sorrow also And 1. If the offence be publick by their open confession to preserve the credit of the society and roll away the infamy from it that it may not be accounted an ulcerous body and also thereby to warn others to fear least they offend 2. If the offending brother be cast out or the brethren withdraw from him they may receive satisfaction by the free and hearty confession of his offence and receive him to fellowship again and renew their love towards him as 2 Cor. 2.6 7.8 yea to forgive and comfort him lest he be swallowed up by overmuch sorrow Secondly in case of injuries done to others then they should willingly acknowledge and be sorry for the same For so confession is a kind of satisfaction and a means of pacification Thus Christ directs Matth. 5.23 24. Luke 17.34 Thirdly In case of scruple about some sin that burdens our conscience As whether we have committed it or no or whether we be not some way accessary to it or whether it be a pardonable sin or a sin unto death and how may we obtain pardon c. To which may be added the predominancy of any lust which is too masterfull for us in such cases we may disburden our souls into the bosome of some wise and godly friend acquainting him with our scruples to obtain the benefit of counsell and prayers c. Oft times the very opening of our griefs eases our conscience as opening a vein cools the blood Fourthly In case of a common Judgement or particular affliction 1. Of a common judgment when a man by his sin hath had a special hand in pulling down the same as Achan Josh. 7. then he must confess it both to God and before men So Jon. 1.10 2. Of a particular affliction as sickness c. then also its good not only to confess our sin to God but to men also as Jam. 5.14 15.16 Fifthly In case of reproof from others when they tell us of our faults we should freely confess them with grief and purpose of amendment So 2 Sam. 12.7 8.13 Sixthly In case of co-partnership with otheâ—s in sin when any one of their consciences are awakened he should confess his sin to his fellow-drunkard thief c. to awaken them and so to help them out of the snares of the Divel So Gen. 42.21 22. Luke 23.39 40. Seventhly To magnifie the riches of Gods free grace to us though we have been guilty of great sins So did Paul 1 Tim. 1 13. Acts 22.4 5. and 26.9.10.11 Eighthly To prevent sin in others when by confessing the sins and the evill we have found in them we may make them to beware thereof So its usefull for Malefactors at their execution to confess their sins that others may be warned Quest. Are we bound to confess every sin to others Answ. First We are bound absolutely to confess every known sin to God but confession to men is necessary only in some cases and that not of all sins Secondly We are bound to confess such sins to others as are open or known to them not our secret sins as 1. Our bosom-sins we need not to confess but to God alone Psal. 19.12 2. Secret sins unknown to men we may conceale them 1. Whilst Providence covers them 2. Whilst Conscience is quiet But when God in his Providence brings them to light or our consciences being awaked terrifie and affright us so that we can have no ease till we have acknowledged them then we are to confess our sins though we suffer for it 3. Yet sometimes we may confess our secret sins to others to obtain ease comfort counsell prayers c. Quest. Who are the persons to whom we must confess our faults Answ. First to such persons or societies whom we have injured and scandalized or consociated in sin with them Secondly Our secret sins we should confess to ministers as to our Spiritual Physitians or to such others as we judge wise godly and faithfull Quest. But hereby we may loose our credit and lie under a blot Answ. If thou choosest such to confess to it will not prejudice thy credit 1. Such will consider themselves that they also may be tempted and may be forced to doe the like and therefore what they would that others should doe to them they will do to thee Mat. 7.12 2. It will rather tend to our credit For it will represent to them the tenderness of our consciences humility hatred of sin and fear of offending Quest. From what principles or in what manner should we confess our sins to others Answ. First Out of zeale for God to give him glory before men and that 1. Of his Omnisciency in knowing our most secret sins 2. Of his Providence in detesting them 3. Of his justice in punishing or righteousness and faithfulness in afflicting us for them 4. Free grace in pardoning them and in accepting imploying and saving us from them 5. Patience in sparing us and mercy in doing us good notwithstanding our sins against him Secondly Out of hatred against sin we must confess with grief hatred and shame as a man would speak of the most loathsome things Thirdly Out of love to others to make sin odious to them and to make them abhor and eschew the sins we have faln into and escape the shame and sorrow we have met with for the same Also out of grief for wronging or
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
fester and corrode more the conscience by feeling guilt runs into more guilt So Adam when he had sinned was afraid of God and ran to hide himself Now this reproaches the goodnesse and mercy of God that we should have such hard thoughts of him they oppose his grace and mercy which he intends to exalt in the pardon of sin Thirdly this troubled conscience discovers the pollution of it by the pronenesse and readiness in it to receive all the impressions and impulses of the Devil who endeavours to heighten the trouble So that whereas before he tempted the secure to presumption now he tempts the troubled conscience to despair representing God as so severe that he never pardons such transgressions c. Thus he wrought upon the troubled conscience of Cain and Judas Fourthly its polluted by that ignorance and incapacity in knowing what is our true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reformation but the notion of Christian liberty may soon be abused to profaness And conscience smitten for sin is many times prone to stretch its obligations beyond the due line they judge such to be sins as are none they make duties where God hath not required This is a scrupulous conscience so called because as little stones in the shooe hinders our going so doth the scrupulous conscience much annoy our Christian walking and as when one Dog barks he sets all the Dogs in the Town a barking so one scruple begets another in infinitum which makes a man very unserviceable and his life very uncomfortable Again from the blindnesse of a troubled conscience cometh also the sad and great doubtings upon the heart whereby the soul is distracted and divided pulled this way and haled that way Rom. 14.14 c. Paul speaking at large about a doubting conscience shews that its a damnable thing to do any thing doubtingly whether it be a sin or not A doubting conscience is more then scrupulous for a man may go against a scrupulous conscience because the conscience is resolved for the main that a man may do such a thing lawfully only he hath some fears and jealousies moving him to the contrary But a doubting conscience is when arguments are not clear but a man stands as it were at the end of two wayes and knows not what to do Now if the conscience were well informed by Gods Word it would not be subject to such distracting doubts but through natural blindness it s often at a stand Lastly it becomes from a scrupulous doubting conscience a perplexed conscience so ensnared that what way so ever it takes he cannot but sinne As Paul thought himself bound to persecute the Christians if he did it it was plaine that he sinned if he did it not he thought he sinned Indeed rhe Casuists say non datur casus perplexus there cannot be any case wherein there is a necessity of sinning because a man is bound to remove the error upon his conscience yet the ignorance and blindnesse of man brings him often into that perplexed estate Fifthly there is a pronenesse in such a conscience to use all unlawful meanes and to apply false Remedies for the removal of this trouble Sixthly there is an open and direct opposition to what is the true evangelical way appointed by God for to give true peace and tranquility to such a conscience Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience Answ. Yea it is a most blessed and happy thing to come out of a troubled conscience in a good safe and soul-establishing way For when conscience is in trauel its apt to miscarry yea sometimes it s so far from having any joy or true fruit of holiness produced that a monster is borne instead of a man-childe Both Scripture and experience confirm this that many come out of these troubles with more obstinacy and wilfulness to sin again and so those hopefull workings end in a senselesse stupidity Pharaoh for a while and Belshazzar and Felix trembled Conscience gave some sharp stings but it came to no good Thus in many frequent troubles of conscience end in a plain dedolency and stupidity of conscience never to be troubled more Oh therefore pray and get thy friends pray that thy troubles may be sanctified and blessed to make a thorough change upon thee Quest. What is the difference between a troubled and regenerate conscience Ans. Conscience may be exceedingly troubled about sin and yet be in a state of original pollution and destitute of the Spirit of Christ As we see in Cain and Judas who had earthquakes in their consciences and more trouble then they could bear and yet had not regenerate consciences Indeed these troubles are sometimes introductory and preparatory to conversion But if we stay in these and think them enough we grossie deceive our souls When the Jews by Peters Sermon were pricked to the heart Act. 2.37 38. they cry out saying What shall we do Peter directs them to a further duty which is to repent therefore those fears and troubles were not enough for their conversion It s true a gracious regenerate conscience may have great initiatory troubles of conscience yet these troubles do not infer regeneration but are therefore brought upon thee that thou mayst be provoked to enquire after this new creature Quest. What may be the causes of the trouble of conscience which yet are short of true saving Motives Answ. First the Commission of some great and hainous sin against conscience This may work terror the very natural light of conscience in this case may fill the soul with terror So Act. 2.15 the consciences of the Heathen accused them Thus Nero after he had killed his mother was filled with terrors and our Richard the third when he had murthered his Nephews Secondly it may arise from some heavy and grievous judgement that befals them as we see in Josephs brethren Gen. 42.21 So in Belshazzer c. Thirdly God as a just Judge can send these hornets to sting their consciences Thus Cain being stung fell to building to quiet it This was threatned Deut. 29.65 67. This is the beginning even of hell it self in this life Heb. 10.27 31. Fourthly it often comes by the Spirit of God convincing and reproving by the Word especially the Law discovered in the exactnesse and condemning power of it Joh. 16.8 the Spirit convinceth the world of sin Now conviction belongs to the conscience principally and indeed it s the ordinary way of conversion when Gods Spirit by the Law convinceth and awakens the conscience making it restless the man finds nothing but sin no righteousness to be justified by the Law condemns Justice arraigns and he is overwhelmed Hence Rom. 8.15 the same spirit is the Spirit of bondage and of adoption called so from its different operations Fifthly they may arise by Gods permission from
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
8. and 6.1 where sin abounds grace abounds much more Some were ready to say Let us then sin that grace may abound But it s not possible that any sound Christian who hath these graces should abuse what hath been said to presumption and security For though they cannot loose their graces yet they may loose peace comfort joy c. which is the very life of their lives in which state they are full of horror and before they can purchase their former peace they must pass through the purgatory of repentance send out deep sighs and bitter groans c. which will make them more wary ever after even as long as they live Phil. 2.13 Quest. What is the second thing considerable in the successe of this conflict Answ. That the Spirit alwayes obtaineth an assured victory over the flesh For though it be often weakned yet it cannot be wholly vanquished but still recovers strength whereby it prevails and puts the flesh to flight though it recieves many wounds and falls in the fight the reason is because Christ holds us by the right hand and bids us fight without fear Isa. 40.10 11 12. and 42.6 yea he hath inseparatly united us to himself by his holy Spirit Joh. 10.28 and made us lively members of his body and therefore being able to defend us he will never suffer us to perish for then his own body should receive a maime Oject But we see many Christians who both in their own judgement and in the judgement of others are members of Christ yet quite fall away and become members of Satan Answ. The Members of Christ generally so called are of two sorts 1. Such lively Members as are inseparably united to him by his holy Spirit and a lively faith which neither the Divel nor the Flesh nor any other power can pluck away from him 2. Such as are improperly called Christs members being dead and fruitless and only so in outward profession and these may faile and be quite severed from Christ but this doth not prove that the true members of Christ may perish for they can never be parted from Christ in respect of their spirituall union because Gods Spirit which is the cheif band of it can never faile Hosa 2.19 Jer. 31.34 Quest. By what degrees doth the Spirit obtain the victory Answ. First in this life in which this conquest over the flesh is but inchoate and begun the lusts thereof not being wholly abolished but only in some degrees mortified By reason whereof the Conflict between these enemies continues not only in our first conversion when we are but babes in Christ but even through the whole course of our lives yet still for the most part the issue of it is the victory of the Spirit though it meets with many foils in the fight Rom. 8.1 where it appears that whatsoever his slips and Errors may be yet for the most part he holds on in his Christian course unto the end Secondly Yet whilst we continue here the victory is neither gotten nor held without a conflict wherein the Spirit is often foiled But in the end of this life we shall obtain a full and perfect victory over the flesh and all the lusts thereof and then there shall be no place or time for fighting but for receiving the Crown of victory and the enjoying of everlasting peace as 1 Tim. 4.8 Rev. 3.21 Quest. What arguments may encourage us to this conflict against the flesh Answ. To the obtaining of this victory there are two things required First A due preparation to the fight Secondly A wise and valorous behaviour in the fight itself Quest. What is required in the preparation to the fight Answ. First A serious consideration of those Arguments which may put courage into us and make us resolute in assaulting this Enemy Secondly A right use of certain means which may enable us to overcome Quest. What are the reasons which may encourage us to set upon this enemie the flesh Answ. First Because its the will of our great Captain the Lord of Hosts that we should encounter it to which he often and earnestly presses us to yield obedience by his command that we should fight against the world and the Divell as first that we should depose it from its regency Rom. 6.12 that we should not satisfie it Gal. 5.16 that we should utterly renounce it Tit. 2.11 12. that we should put it off Ephes. 4.22 yea mortifie it Col. 3.5 crucifie it or put it to a shamefull death Gal. 5.24 there is a gracious promise to such Rom. 8.13 Secondly Let the necessity of this fight encourage us to it seeing we have no peace with our sinfull flesh but upon most wofull conditions if we do not fight against it for if we fight not against it it will fight against and overcome us If we hold it not under as a slave it will tyrannize over us and enthrall both our souls and bodies in a wretched bondage and we had better with the Prodigall feed with filthy Swine then to become slaves to these sensual and more filthy lusts Now how unworthy is this our being and breeding who by our creation were sons and children of God to yield our selves slaves to such cruel Masters who will make us imploy our bodies and minds which were created for Gods service in the miserable bondage of sin and Satan But besides the hatefulness of the flesh for its cruell tyranny it s more odious for its pollution and filthiness for there is no filthy sink or stinking carrion to be compared to it Thirdly The consideration of the manifold evills which are done unto us by the flesh should excite us to this combate For its more mischievous to us then the Divel himself who could never hurt us if we were not first betrayed by this inbred Enemy Yea it s worse then Hell and Damnation being the cause of them both and without it Hell were no Hell It s the root of all sin and wickedness from which Idolatry Blasphemy Murther Adultery c. grow and spring It s such an Enemy as makes God himself our Enemy exposing us to his wrath and would cast us headlong into eternall torments if Gods infinite mercy did not stay us in the way It s the provoker to all wickedness and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author and shall we have any peace or truce with such a vile and malicious enemy It was it that pierced Christs hand and feet that thrust the spear into his side that put him into that agony in the Garden and upon the cross c. which moves men daily to crucifie him afresh and to trample his precious blood under their filthy feet and can we finde in our heart to have peace with such an Enemy to our Saviour It s also the cause of all our punishments and miseries in this life whether inward or outward and lastly of death it self