^- 4& \ siiai PBIHCETON .HtC»0GTlblo2 THSGL06I€&L 1} BX 8915 .F58 1820 v. 6 Flavel, John, 16307-1691 The whole works of John Flavel ^. .^^-i^^:^;:^^^^:?'^ THE WHOLE WORKS OF THE REV. MR. JOHN FLAVEL, LATE MINISTER OF THE GOSPEL AT DARTMOUTH, DEVON. TO WHICH IS ADDED, AN ALPHABETICAL TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THE WHOLE. IN SIX VOLUMES. VOL. VI. k«;-«2^J^,5 LONDON: PRINTED FOR W. BAYNES AND SON, 23 & 54, PATERNOSTER-ROW; WAUGH AND INNES, EDINBURGH, AND M. KEENE, DUBLIN. 1820. PREPARATIONS el FOR ^"^ SUFFERING#%. OR THE BEST WORK IN THE WORST TIMES. Wherein the Necessity, Excellency, and Means of our readiness for Sufferings are evinced and prescribed; our Call to suffering cleared, and the great unreadiness of many professors bewailed. THE EPISTLE TO THE READER. AT was the observation of the learned Gerson (when the world was not so old by many years as now it is) that mundus senescens patitur phantasias : The aged world, like aged persons, dotes and grows whimsical, in its old age ; the truth of which observation is confirmed by no one thing more, than the fond and groundless dreams and phantams of tranquillity, and continuing prosperity, v/herewith the multitude please themselves, even whilst the sins of the times are so great, and the signs of the times so sad and lowring as they are. It is not the design of this Manual to scare and affright any man with imaginary dangers, much less to sow jealousies, and foment the discontents of the times; it being a just matter of lamentation that all the tokens of God's anger produce with many of us no better fruit but bold censures and loud clamours, instead of humiliation for our own sins, and the due preparation to take up our own cross,-and follow Christ in a suffering path, which is the only mark and aim of this tract. We read the histories of the primitive sufferers, but not with a spirit prepared to follow them. Some censure them as too prodigal of their blood, and others commend their courage and constancy ; but where are they that sincerely resolve and prepare to be followers of them who through faith and patience inherit the promises ? Heb. vi. 12. or take them for an " example of suffering, affliction, and " of patience,'^ Jam. v. 10. Itis asmuch our interest as it is our duty to be seasonably awakened out of our pleasant but most pernicious drowsiness. Troubles will be so much the more sinking and intolerable, by how much the more they steal upon us by way of surprizal. For look, as expectation de- flowers any temporal comfort, by sucking out much of the sweetness Vol. Vi. A 4 PREPARATIONS FOR SUFFERINGS ; OR, therf^* before-hand, and so we find the less in it when we come to tK' actual enjoyment : So the expectation of evils abates much of the dread and terror, by accustoming our thoughts before-hand to thera, and making preparation for them : So that we find them not so grievous, amazing, and intolerable when they are come indeed. This was exemplified to us very lively by holy Mr. Bradford the martyr, when the keeper's wife came running into his chamber, saying, ' O Mr. Bradford, I bring you heavy tidings, for to-morrow you must ' be burned, your chain is now buying, and presently you must go to ' Newgate."' He put off his hat, and looking up to heaven, said, O Lord, I thank thee for it ; I have looked for this a long time ; It comes not suddenly to me, the Lord make me worthy of it. See in this example the singular advantage of a prepared and ready soul. Reader, The cup of sufferings is a very bitter cup, and it is but needful that we provide somewhat to sweeten it, that we may be able to receive it Vvith thanksgiving; and what those sweetening ingredi- ents are, and how to prepare them, you will have some direction and help in the following discourse ; which hath once already been pre- sented to the public view ; and that it may at this time also (wherein nothing can be more seasonable) become farther useful and assisting to the people of God in their present duties, is the hearty desire of Thine and the Church's Servant in Christy JOHN FLAVEL. Acts xxi. 13. Then Paul answered, What mean ye to weep, and to hrealc my heart? For I am ready not to he hound only, but also to die at Jerusalem for the name of the Lord Jesus. CHAP. I. Wherein the text is opened, and the doctrine propounded. Jl he Divine providence is not more signally discovered in go- verning the motions of the clouds, than it is in disposing and order- ing the spirits and motions of the ministers of the gospel, who, in a mystical sense, are fruitful clouds, to dispense the showers of gospel- blessings to the world. The motion of the clouds is not spontaneous, but they move as they are moved by the winds ; neither can gospel- ministers chuse their own stations, and govern their own motions, but must go when and where the Spirit and providence of God directs and guides them ; as will evidently appear in that dangerous THE BEST WOllK IN THE WORST TIMES. voyage to Jerusalem in which the apostle was at this time eiv^ed Acts XX. 22. " And now, behold, I go bound in the Spirit to Jen> *' lem," [bound in the Spirit :] Alluding to the watery vapours whicl are bound up in clouds, and conveyed according to the motions of the wind. This journey was full of danger ; Paul foresaw his business was not only to plant the gospel at Jerusalem with his doctrine, but to water it also with his blood ; but so effectually was his will de- termined by the will of God, that he cheerfully complies with his duty therein, whatsoever difficulties and dangers did attend it. And indeed it was his great advantage, that the will of God was so plainly and convincingly revealed to him touching this matter ; for no sooner did he employ himself to obey this call of God, but he is presently assaulted by many strong temptations to decline it. The first rub he met in his way was from the disciples of Tyre, who pretending to speak by the Spirit, said unto Paul, that he should not go up to Jerusalem, Acts xxi. 4. The Lord by this trying the spirit of his apostle much, as he did the young prophet coming from Judea to Bethel, 1 Kings xiii. 18. but not with like success. His next discouragement was at Caesarea, where Agabus (whom Dorotheus affirms to be of the seventy-two disciples, and had before prophesied of the fLimine in the reign of Claudius, which accordingly came to pass) takes Paufs girdle, and binding his own hands and feet with it, said, " Thus saith the Holy Ghost, so shall the Jews at Je- " rusalem bind the man that owneth this girdle, and shall deliver " him into the hands of the Gentiles," Acts xxi. 11. And surely he was not ignorant what he must expect whenever he should fall into their hands; yet neither could this affright him from his duty. But then, last of all, he meeteth with the sorest trial from his dearest friends, who fell upon him with passionate intreaties and many tears, beseeching him to decline that journey : O they could not give up such a minister as Paul was ! this even melted him down, and almost broke his heart, which yet was easier to do, than to turn him out of the path of obedience : ^\''here, by the way, we may note two things : Firsts That divine precept, not providence, is to rule out our way of duty. Secondly^ That no hindrances or discouragements whatsoever will justify our neglect of a known duty. All these rubs he passes over ; all these discouragements he over- came, with this heroic and truly Christian resolution in the text ; " What mean ye to weep, and to break my heart ? For I am ready " not to be bound only, but also to die at Jerusalc^tn, for the name " of the Lord Jesus." In which words we have, 1. A loving and gentle rebuke. 2. A quieting and calming argument. ^ PREPARATIONS FOR SUFFERINGS ; OR, jP.'rst, He lovingly and gently rebukes their fond and inordinate g^iTowfor his departure, in these words, What mean ye to weep, and to break my heart ? As if he should say. What mean these passionate intreaties and tempting tears ? To what purpose is all this ado ? They are but so many snares of Satan, to turn my heart out of the way of obedience : Vou do as much as in you lies to break my heart ; let there be no more of this I beseech you. Secondly^ He labours to charm their unruly passions with a very quieting and calming argument ; For I am ready, &c. sroi/j^ojg i^u^ parate habeo. I am prepared and fitted for the greatest sufferings which shall befal me in the pursuit of my duty ; be it a prison, or be it death, I am provided for either : Liberty is dear, and life much dearer, but Christ is dearer than either. But what was there in all this, to satisfy them whose trouble it was to see him so forward ? Let the words be considered, and we shall find divers things in them to satisfy and quiet their hearts, and make them willing to give him up. First, I am ready ; that is, God hath fitted and prepared my heart for the greatest sufferings ; this is the work of God : flesh and blood would never be brought to this, were not all its interests and incli- nations subdued, and over-ruled by the Spirit of God. What do ye therefore in all this, but work against the* design of God, who hath fitted and prepared my heart for this service ? Secondly, I am ready ; that is, my will and resolution stands in a full bent, my heart is fixed, you cannot therefore study to do me a greater injury, than to discompose and disorder my heart again, by casting such temptations as these in my way, to cause the flesh to rebel, and the enemy that is within to renew his opposition. Thirdly, I am ready ; that is, my heart is so fixed to follow the call of God, whatever shall befal me, that all your tears and intrea- ties to the contrary are but cast away ; they cannot alter my fixed purpose ; you had as good be quiet, and cheerfully resign me to the will of God. Tiius you see the equipage and preparation of Paul's spirit to re- ceive both bonds and death for Christ at Jerusalem ; this made him victorious over the temptations of friends, and the malice and cruelty of his enemies: By this readiness and preparation of his mind, he was carried through all, and enabled to finish his course with joy. From hence the observation is, Doct. That it is a blessed and excellent thing for the people of God to be prepared, and ready for the hardest services, and worst of' sufferings,* to which the Lord may call them. This is that which every gracious heart is reaching after, praying, and striving to obtain ; but, ah ! how few will attain it ! Certainly there arc not many among the multitudes of the professors of this generation that can say as Paul here did, " Fam ready to be bound, " or to die for Christ."" THE BEST "WORK IN THE WORST TIMES. CHAP. II. Shews, that although God takes no delight in afflicting his people^ yet he sometimes exposeth them to great and grievous sufferings ; with a brief account zvhy, and hozc he calls them thereunto. A HE mercies and compassions of God over his people are exceed- ing great and tender, Psalm ciii. 13. " Like as a father pltieth " his children, so the Lord pitieth them that fear him." He delights not in afflicting and grieving them, Lara. iii. S3. " He doth not af- " flict wilHngly, nor grieve the children of men." The scripture in- timates to us a seeming conflict betwixt the justice and mercy of God, when he is about to deliver up his people into their enemies hands, Hosea xi. 8, 9. " How shall I give thee up, Ephraim ? How shall I " deliver thee, Israel ? How shall 1 make thee as Admah ? How shall *' I set thee as Zeboim ? Mine heart is turned within me, my re- " pentings are kindled together." Which shews us with what re- luctance and great unwillingness the Lord goes about such a work as this. The work of judgment is his strange work, it pleases him bet- ter to execute the milder attribute of mercy towards his children. Hence we find, when he is preparing to execute his judgments, that he delays the execution as long as the honour of his name and safety of his people will permit, Jer. xliv. 23. He bears till he can bear no longer : he often turns away his wrath from them, Psal. Ixxviii. 38, 39. He tries them by lesser judgments and gentler correc- tions to prevent greater, Amos iv. 6. When his people are humbled tinder the threatenings of his wrath, his heart is melted into compas- sion to them, Jer. xxxi. 17, 20. and whenever his mercy prevails against judgment, it is with joy and triumph, Jam. ii. 13. Mercy rejoiceth against judgment. For he feels his own tender compassions yerning over them ; he foreseeth, and is no way willing to gratify the insulting pride of his and their enemies. Deut. xxxii. 26, 27. " I said I would scatter them " into corners, I would make the remembrance of them to cease " from among men, were it not that I feared the wrath of the enemy, " lest their adversaries should behave themselves strangely, &c. Yet all this, notwithstanding, it often falls out, by the provocations of his sons and daughters, that the Lord gives them up into the hands of their enemies for the correction of their evils, and the ma- nifestation of his own glory. Seneca, though a heathen, could say, that God loves his people with a masculine love, not with a woman- ish indulgence and tenderness : If need require, they shall be in hea- viness through manifold temptations, 1 Pet. i. 6. He had rather their hearts should be heavy under adversity, than vain and careless under prosperity ; the choicest spirits have been exercised with the sharpest sufferings, and those that now shine as stars in heaven, A3 Q PllEPAKATIONS FOK SUFFEIIIXGS ; OE, liavpoeen trod under foot as dung on the earth. 1 Cor. iv. 11, 12f, jr. "Unto this present hour we both hunger and thirst, and are •' naked, and buffetted, and have no certain dwelling-place, and la- " hour working with our hands ; being reviled we bless, being per- '• secuted we suffer it, being defamed we intreat ; we are made as " the filth of the world, and the off-scouring of all things unto this " day.'' The eleventh chapter to the Hebrews is a compendium of the various and grievous sufferings of the primitive saints : " They " were tortured, they were sawn asunder, were tempted, were slain '' with the sword, they wandered about in sheep-skins and goat-skins, *' being afflicted, destitute, tormented, of whom the world was not " worthy, they wandered in deserts, and in mountains, in dens, and " in caves of the earth." And since the earth hath dried up those rivers of precious blood, whereof the sacred records make mention, what seas of Christians blood have since those days been shed by bloody persecutors ? Histories inform us that in the ten primitive per- secutions, so many of the saints and martyrs of Jesus Christ have been slain, as that you may allow five thousand a day to every day in the whole year. Those bloody emperors sported themselves with the death of God's dearest saints ; many precious Christians were burnt by night at Rome, to serve as torches to light their enemies in the passage through the streets ; eight hundred thousand martyrs are mentioned within the space of thirty years, since the Jesuits arose out of the bottomless pit. To what grievous sufferings did the Lord give up those precious servants of Christ, the Waldenses and Albigenses, who received the light of reformation about the year 1260, when the fogs of Anti- christian darkness overspread the earth ! a people sound in judgment, as appears by their letters, catechisms, and confessions, which are ex- tant ; a people of a simple, plain, and inoffensive behaviour : Yet, with what fury and rage did that impious pope Pius persecute them to destruction ! driving them into the woods and mountains, except the aged, and children that could not flee, who were murdered in the way : Some famished in the caves and clefts of the rocks ; others endured the rack for eight hours together ; some beaten with iron rods, others thrown from the tops of high towers, and dashed to pieces. ^Vhat bloody shambles and slaughter-houses have France, Ireland, and England, been made by popish cruelty ! More might be related out of each story than a tender hearted reader is able to bear the re- hearsal of. But what God hath done, he may do again : We are not better than our fathers, dismal clouds of indignation are gather- ing over our heads, charged with double destruction ; should the Lord please to make them break upon us; we cannot imagine the rage of Satan to be abated, now that his kingdom hastens to its period, Ilev. xii. 12. nor are his instruments grown less cruel and skil- ful to destroy. The land, indeed, hath enjoyed a long rest, and thi& THE BEST WORK IN THE WORST TIMES. " 0 generation is acquainted with little more of martyrdom, than wribi^tlye histories of former times inform us of: But yet let no man bef6c,l himself with a groundless expectation of continuing tranquilHtyis Augustin thinks that the bloody sweat which over-ran the body of Christ in thegarden, signified the sharp and grievous suftcrings which in his mystical body he should afterwards endure ; and indeed it is a "*truth, that these are also called the remains of Christ's sufferings, Col. i. 24. His personal siffferings were indeed completed at his re- surrection, that cup was full to the brim, to which no drop of suffer- ings can be added ; but his sufferings in his mystical body are not yet full ; by his personal sufferings he fully satisfied the wrath of God, but the sufferings of his people have not yet satisfied the wrath of men : Though millions of precious saints have shed their blood for Christ, whose souls are now crying under the altar, How long. Lord! how long ! yet there arc many more coming on behind in the same path of persecution, and much Christian blood must yet be shed, be- fore the mystery of God be finished ; and notwithstanding this lucid interval, the clouds seem to be returning again after the rain. Thus you see to what grievous sufferings the merciful God hath sometimes called his dearest people. Now God may be said to call forth his people to suffer, when he so hedgeth them in by providence, that there is no way to escape suffering, but by sinning ; whatsoever providence labours with such a dilemma as this, is a plain signification of God's will to us in that case. We may not now expect extraordinary calls to suffering work, as some of the saints had of old. Gen. xxii. 2. Acts ix. 16. but when our way is so shut up by providence, that we cannot avoid suffering, but by stepping over the hedge of the command, God will have us look upon that exigence as his call to suffer : And if the reasons be demanded, why the Lord, who is inclined to mercy, doth often hedge in his own people, by his providence, in a suffering path ; let us know, that in so doing, he doth both, 1. Illustrate his own glory. And, 2. Promote his people's happiness. First, Hereby the most wise God doth illustrate the glory of his own name, clearing up the righteousness of his ways by the sufferings of his own people : By this the word shall see, that how well soever he loves them, he will not indulge or patronize their sins; if they will be so disengenuous to abuse his favours, he will be so just to make them suffer for their sins, and by those very sufferings will provide for his own glory, which was by them clouded in the eyes of the world. He hates not sin a jot the less, because it is found in his own people, Amos iii. 2. And though, for the magnifying of his mercy, he will pardon their sins, yet for the clearing of his righteousness, he will take vengeance upon their inventions, Psal. xcix. 8. Moreover, by exposing his people to such grievous sufferings, he gives a fit opportunity to manifest the glory of his power in their sup- A 4 IQ PREPARATIOXS FOR SUFFERINGS ; OK, por^, and of his wisdom, in the marvellous ways of their escape and (Liiverance. It is one of the greatest wonders in the world, how the church subsists under such fierce and frequent assaults as are made upon it by enemies. " I will turn aside (said Moses) and see this " great sight, why the bush is not consumed," Exod. iii. 3. That flaming bush was a lively emblem of the oppressed church in Egypt ; the crackling flames noted the heat of their persecution, the remain-^ ing of the bush unconsumed in the flames, signified the wonderful power of God in their preservation : No people are so privileged, so protected, so delivered, as the people of God. Much less opposition than hath been made against the church, have overturned, and utter- ly destroyed, the mighty monarchies of the world. * Sic Medus ademit Assijrio^ Medoque tidit moderamina PerseSy Suhjecit Per sen Macedo, cessurus et ipse Roviams ' Assyria's empire thus the Mede did shake, ' The Persian next, the pride of Media brake ; 'Then Persia sunk by Macedonia prest, ' That, in its turn, fell by Rome at last.' And no less admirable is the wisdom of God, in frustrating and de- feating the most deep and desperate designs of hell, against his poor people. Now, you may see the most wise God going beyond a ma- licious and subtle devil, overturning in a moment the deep laid de- signs and contrivances of many years, and that at the very birth and point of execution, Esth. vi. 1. snaring the wicked in the works of their own hands ; making their own tongues to fall upon them ; "working out such marvellous salvations with his own hand, as fills them with astonishment and wonder, Psal. cxxvi. 7. " When the " Lord turned back the captivity of Zion, we were like them that '•' dreamed.'' Secondly, As God provides for his own glory, by the sufferings and troubles of his people ; so he advanceth their happiness, and greatly promotes their interest thereby. For, First, These troubles are ordered as so many occasions and means to mortify the corruptions that are in their hearts ; there are rank weeds springing up in the best soil, which need such winter weather to rot them : And, certainly, if we reckon humility, hea- venly mindedness, contempt of the world, and longing desires after heaven, to be the real interest and advantage of the church ; tlien it is evident, nothing so much promotes their interest, as a suff'cring condition doth : Adversity kills those corruptions which prosperity bred. ♦ Claudian, lib, 3. in laudes StUUcones. THE BEST WOKK IN THE WORST TIMES. Secondly, By these trials their sincerity is cleared, to the joy al satisfaction of their own hearts ; many a doubt and fear, which hi long entangled and perplexed them, is removed and answered. When adversity hath given them proof, and trial of their own hearts, one sharp trial wherein God helps us to be faithful, will do more to satis- fy our fears, and resolve our doubts, than all the sermons that ever we heard in our lives could do. Thirdly, These sufferings and trials of the church, are ordained to free it of abundance of hypocrites, which were its reproach, as well as burden, Amos ix. 9, 10. Affliction is a furnace to separate the dross from the more pure and noble gold. Multitudes of hypocrites, like flies in a hot summer, are generated by the church's prosperity ; but this winter weather kills them: Many gaudy professors grow within the inclosure of the church, like beautiful flowers in the field, where they stand during its peace and prosperity, in the pride and bravery of their giftsand professions; but the wind passethover them, and they are gone, and their places shall know them no more ; to allude to that in Psalm ciii. 16. Thunder and lightning is very ter- rible weather, but exceeding useful to purify and cleanse the air. Fourthly, The church's sufi^erings are ordered and sanctified, to endear them to each other. Times of common suffering, are times of reconciliation, and greater endearments among the people of God ; never m^ore endeared, than when most persecuted ; never more unit- ed, than when most scattered, Mai. iii. 17. " Then they that fear- " ed the Lord, spake often one to another." Certainly there is some- thing in our fellowship in the same sufferings, that is endearing and engaging ; but there is much more in the discoveries that persecution makes of the sincerity of our hearts, which, it may be, was before entertained with jealousy ; and there is yet more than all this in the reproofs of the rod, whereby they are humbled for their pride, wantonness, and bitterness of their spirits to each other, and made to cry, in the sense of these transgressions, as Psal. Ixx. 8. " Remem- " ber not against us former iniquities." Lastly, By these troubles and distresses, they are awakened to their duties, and taught to pray more frequently, spiritually, and fervent- ly. Ah ! what drowsmess and formality is apt to creep irrupon the best hearts, in the time of prosperity ; but when the storm rises, and the sea grows turbulent and raging, now they cry as the disciples to Christ, Lord, save us, we perisli. They say music is sweetest upon the waters; I am sure the sweetest melody of prayer is upon the deep waters of affliction : For these, among many other righteous, wise, and holy ends, the Lord permits and orders the persecutions and distresses of his people. 3jg PREPARATIONS FOa SUFFEIIIXGS : OR, CHAP. III. Shexvs that it is usual with God to premonish his people of approach^ i??o' trials and sufferings ; with some account of' the manner hozv^ and the reason why he so forewarns them. J^.S Paul had many clear premonitions and fore-notices of the sufferings that should befal him at Jerusaleni, that he might not be surprized by them when they came; so it is usual with God (though not in such an immediate and extraordinary a manner) to admonish the world, and especially his own people, of great trials and sufferings before-hand. Amos iii. 7. " Surely the Lord will " do nothing, but he revealeth his secrets unto his servants the pro- « phets.'' Thus, when he was about to bring the flood upon the world, he gave one hundred and twenty years warning of it before it came. Gen. vi. 3. and when he was to destroy Sodom, he saith, Gen. xviii. 17. " Shall I hide from Abraham the thing that I do ?" And the like discovery he made about the same judgment to Lot, Gen. xix. 12, 13, 14. So when the captivity of the Jews was nigh at hand, the people had many fore warnings of it ; God forewarned them both ministerialhj and providentially ; he warned them by the prophets, Ezek. iii. 17. " Hear the word of my mouth, and give them warning <« from me.'' And when the time drew nigh to execute the judg- ment determined upon Jerusalem, and the temple, how plainly did Christ foretel them of it ? Luke xix. 43, 44. " Thine enemies shall " cast a trench about thee, and compass thee round, and keep thee " in on every side, and shall lay thee even with the ground, and thy " children within thee." And when the storm was just ready to fall,* their own historian tells us, a voice was heard in the temple, saying, Migremus hinc. Let us go hence. 'Which voice f Tacitus also mentions in his * annals, affirming it to be more than a human voice, telling them * God was departing, and that it was accompanied with a rushing * noise, as of persons going out. These were extraordinary warn- * ings.' The like signs have been given to divers other nations, by dreadful eclipses of the heavenly bodies, portentous comets, earth- gualrs, and other signs of judgment. Now, though we have no ground to expect such extraordinary warnings, yet we have the most apparent and certain signs of ap- proaching calamities ; after which, if they surprize us, the fault must lie in our own inexcusable negligence ; for we have a standing rule to govern ourselves in this matter, and that is this ; * When the same * Josephus de bello Jud. lib. 7. cap. 2. t Audita mojor humana vox excedere DeoSy simul inserts motus excedentium. Tacitua, lib. 21. THE BEST WORK IX THE WORST TIMEf?. 15 < sins are found in one nation, which have brought down the wrai ' of God upon another nation, it is an evident sign of judgment at^ * the door; for God is unchangeable, just, and holy, and will not * favour that in one people which he hath punished in another, nor * bless that in one age which he hath cursed in another.' Upon this very ground it was that the apostle warned the Corinthians, by the example of the Israelites, whose sins had ruined them in the wilder- ness, 1 Cor. X. 6. " Now these things were our examples, to the in- " tent we should not lust after evil things, as they also lusted."" As if he should say. Look upon those dead bodies which are, as it were, cast up upon the scripture-shore for a warning to you : Follow not the same course, lest you meet in the same curse ; if you tread the same paths, expect the same punishment. God is as righteous now as he was then : he hates, and will punish sin in you as much as he did in them. Let us therefore consider what those provocations were, that has- tened the wrath of God upon his own Israel, a people that were nigh and dear unto him : a people upon whom he spent as much of the riches of his patience, as upon any people in the world ; that so we may reckon whereabout we are at this day, and what is like to be the lot of this sinful and provoking generation ; and we shall find, by the consent of all the prophets, that these sins were the immediate forerunners, and proper causes of their overthrow. First, The great corruption of God's worship among them kin- dled his wrath, and hastened their ruin, Psal. cvi. 39, 40, 41, 42. " They were defiled with their own works, and went a whoring with " their own inventions ; therefore was the wrath of God kindled " against his people, insomuch that he abhorred his own inheri- " tance, and he gave them into the hand of the heathen, and they " that hated them ruled over them ; their enemies also oppressed " them, and they were brought into subjection under their hand.'"* They that Avill not bear the golden yoke of Christ, shall be galled with the iron yoke of men : nothing more provokes the anger of God than the adulterating of his worship; a man will bear a thousand infirmities in the wife of his bosom, but unfaithfulness in the mar- riage-covenant breaks his heart. After the manner of men, so abused and grieved, the Lord expresseth himself, Ezek. vi. 9- " I am " broken with their whorish heart, which have departed from me, " and with their eyes that go a whoring after their idols." Men cannot invent a surer and speedier way to their own ruin, than to bring their own inventions into God's worship. Secondly, Incorrigible obstinacy and impenitcncy, under gentler strokes and lesser judgments, make way for utter ruin and desolation, Amos iv. from the 6th to the 12th verse. Scarcity, mildews, pesti- lence, and sword, had been tried upon them, but without effect ; for the remnant that escaped those judgments (although plucked as so 1^ ' PREPAKATIONS FOR SUFFERINGS ; OR, rsany brands out of the fire, in which their fellow sinners perished) were not reformed b}' those gentler and 7ftoderated judgments. Thirdly^ Stupidity and senselessness of God's hand, and the tokens of his anger, were provoking causes and forerunners of their national desolation ; they neither saw the hand of God when it was lifted up, nor humbled themselves under it when it was laid on ; the hand of God is then said to be lifted up, when the providences of God pre- pare and posture themselves for our affliction. When the clouds of judgment gather over our heads, and grow blacker and blacker, as theirs did upon them, and do upon us at this day, but they took no notice of it, Isa. xxvi. 11. " Lord, when thy hand is lifted up, they '' will not see;"' and (which is the height of stupidity) they all re- mained senseless and regardless, when the hand of God was laid upon them, Isa. xlii. 24, 25. " Who gave Jacob for a spoil, and Israel to *' the robbers ? Did not the Lord, he against whom we have sinned ? *' for they would not walk in his ways, neither were they obedient " to his law. Therefore he hath poured upon them the fury of his " ano-er, and the strength of battle; and it hath set him on fire round " about, yet he knew not ; and it burned him, yet he laid it not to « heart.'' O prodigious sottishness ! It was not some small drops of God's an- ger, but the Jury of' his anger ; not some lighter skirmish of his judg- inents with them, but the strength of battle : It was not some particu- lar streke upon single persons or families, but it set him onfre round about, a general conflagration ; yet all this would not awaken them. Fourthly, The persecution of God's faithful ministers and people were another sin that procured, and a sign that foretold the destruc- tion of their nation, 2 Chron. xxxvi. 15, 16. " And the Lord God " of their fathers sent to them by his messengers, rising up betimes, " and sending ; because he had compassion on his people, and on his " dwelling-place ; but they mocked the messengers of God, and " despised his words, and misused his prophets, until the wrath of the ** Lord arose against his people, till there was no remedy." There were also a number of upright souls among them, who desired to wor- ship God according to his own prescription ; but a snare was laid for them in Mizpah, and a net spread for them upon Tabor, Hos. v. 1. and this hastened judgment towards them : Mizpah and Tabor were places lying in the way betwixt Samaria and Jerusalem, where the true worship of God was : and in those places spies were set by the priests to observe and infoi-m against them ; so that it became very hazardous to attend the pure and incorrupt worship of God, which quickly hastened on their ruin. Fifthly, The removal of godly and useful men by death, in more than ordinary haste, was to them a sign of desolation at hand. Isa. Ivii. 1. " The righteous perisheth, and no man layeth it to heart; " and merciful men are taken away, none considering that the righ- " teous is taken away from the evil to come." In this case God a^ts THE BEST WORK IN THE WORST TIMES. \ 15 towards his people, as the husbandman in a catching harvest d6n^ by his corn ; he hurries it with a shuffling haste into the barn wheh he sees a storm coming : or as a careful father with his sons that are abroad at school, who sends his horses to fetch them home speedily, when he hears the plague is begun in the place. Upon this ground the prophet Micah bewails himself, Micah vii. 1. " Woe is me, for " I am as when they have gathered the summer-fruits, as the grape " gleanings of the vintage, there is no cluster to eat ; my soul de- " sired the first-ripe fruit." Q. d. Alas ! alas ! what miserable days are at hand ! what miseries must I expect to see ! The pleasant clus- ters, i. e. the societies of the saints are gathered away by the hand of death ; there are but few that remain, here and there a single saint, like grapes after the vintage is done, two or three upon the utmost branches. Sixthly, The general decay of the life and power of godliness among them that were left, foreboded destruction at the door : this is both a provoking sin, and a fore-running sign of national calamity. Hos. iv. 18. Their driiik is sour. A metaphor lively expressing the deadness and formality of the people in the worship of God. It was like sour or dead drink, which hath lost its spirit and relish, and is become flat. Such were their duties ; no spiritual life, affec- tion, or savour in them : they heard as if they heard not, and prayed as if they prayed not ; the ordinances of God were to them as the ordinances of men, of which the apostle saith, that they perish in the using. Seventhly, To conclude; Mutual animosities, jars, and divisions, were to them manifest symptoms of national calamities and desola- tions : for then Ephraim envied Judah, and Judah vexed Ephraim, Isa. xi. 13. Hos. ix. 7. " The days of visitation are come, the days " of recompence are come, Israel shall know it : The prophet is a " fool, the spiritual man is mad, for the multitude of thine iniquities, " and the great hatred." When such symptoms of God's indignation do appear upon any people, the Lord, by them, as by so many glaring meteors and blazing comets, forewarns the world that his judgments are near, even at the door. These signs all men ought to observe, and behold with trembling. If you ask, Why doth God usually give such warnings of his indignation before it comes ? The reasons are, 1. To prevent the execution. 2. To make them more tolerable. 3. To leave the incorrigible inexcusable. First, Warning is given, with design to prevent the execution of judgments, Amos iv. \%. " Therefore thus will I do unto thee, O '• Israel ; and because I will do this unto thee, prepare to meet thy " God, O Israel ;" i. e. Prepare thyself to meet me in the way of my judgments, by humiliation and intercession to prevent the execution. And what else was the design of God in sending Jonah to the great X6 PREPARATIONS FOR SUFFERINGS ; OR, c'lcj Nineveh, but to excite them to repentance for the prevention of cheir ruin. This Jonah knew to be the Lord's meaning, how posi- tive soever the words of his commission were; and therefore he dechned the message to secure his credit ; knowing, that if upon warning given they repented, the gracious nature of God would soon melt into compassion over them, and free grace would make him appear as a liar ; for so we must expound his words, Jonah iv. 2. " Was not this my saying, when I was yet in my country ? There- *' fore I fled before unto Tarshish : for I knew that thou art a gra- *' cious God, and merciful, slow to anger, and of great kindness, *' and repentest thee of the evil." Q. d. Yea, Lord, I knew before- hand it would come to this ; thou sendest me positively to denounce thy judgments to Nineveh, mean time desiring nothing more than the execution of them might be prevented by their repentance. And thus thy mercy hath exposed my reputation, in saving them from destruction. Secondly^ God forewarns his people of judgments, to make them more tolerable when they come ; expected evils are nothing so heavy as those that come by surprisal ; for look, as the expectation of a mercv makes it less sweet, our thoughts having anticipated and sucked out much of the sweetness before-hand ; so the expectation of judg- ments before they befal us, make them less bitter and burdensome than else they would be, the soul having inured and accustomed itself to them, bv frequent thoughts, and prepared and made ready itself to entertain them, as Paul did in my text. To prevent the disciples surprisal and offence at those days of persecution that were coming upon them, Christ foretold them, and gave them fair warning before- hand, John xvi. 4. Thirdhj^ He forewarns his people of approaching dangers, to leave the incorrigible wholly inexcusable, that those who have no sense of sin, nor care to prevent ruin, might have no cloke for their folly ■when judgments overtake them, " What wilt thou say when he shall " punish thee.^"' Jer. xiii. 21, 9.9., As if he should say. What plea, or apologv is left thee, after so many fair warnings and timely pre- monitions r Thou canst not sav, I have surprised thee, or that thou wast ruined before thou wast warned. Thy destruction therefore is of thyself CHAP. IV. Demonst7'ating the excellency of a prepared heart for the worst of sufferings ; and what a blessed thing it is to be ready to be bounds or to die for Christy as Paul here was. A AM ready.] O blessed frame of spirit ! how hard, but how happy is it to get a heart so tempered ! Every Christian can say, I THE BEST OF WORK IN THE WORST TIMES. \ 17 \ >vould be ready, and the Lord make me ready for sufferings ; Byt iew can say, I am ready, my heart is prepared and fitted for such av. work : yet this example shews us it is attainable : and what a bles- sed thing it is to attain it, the following particulars will abundantly convince us. First, Readiness for sufferings will bring the heart of a Christian to an holy rest and tranquillity, in a suffering hour, and prevent that anxiety, perturbation, and distraction of mind, which puts the sink- ing weight into afflictions. The more cares, fears, and troubles we have before our sufferings come, the more calm, quiet, and com- posed we are like to be when our sufferings are come indeed. It is admirable to consider with what peace and patience Job entertained his troubles, which, considering the kinds, degrees, and manner in which they befel him, one would think they should at least have startled and amazed him, and put his soul (as gracious and mortified as it was) into great disorder and confusion ; but you find the con- trary : never did the patience of a man triumph at that rate over ad- versity ; he worships God, owns his hand, and resigns himself up to his pleasure. Job i. 20, 21. And whence was this ? Surely had his troubles come by way of surprise, he could never have carried it at that rate; but in the days of his peace and prosperity he had prepared for such a day as this. Job iii. 25, 26. " I was not in safety, neither " had I rest ; yet trouble came ; the thing that I feared (saith he) " is come upon me.'"* He laid it to heart before it came, and there- fore it neither distracted, nor brake the heart when it came. In like manner the prophet Habakkuk stood upon his watch-tower, i. e. he made his observations by the word upon the probable events of pro- vidence, whereby he got a clear foresight of those troublesome days that were at hand ; which though it made him tremble in himself, yet it gave him rest in the day of evil, Hab. iii. 16, 17, 18. There is a twofold rest in the day of evil, viz. 1. A rest of deliverance. 2. A rest of contentation. It is a singular mercy to find rest in a man's own spirit ; to enjoy inward peace, and tranquillity of mind, Avhen there is no rest with- out ; and the way to obtain this, is to foresee, count upon, and make due preparation for troublous times before-hand : evils that come by way of surprisal, are not only amazing, but very frequently destruc- tive evils ; it is a sad aggravation to feel a misery, before we fear it ; those calamities that find men secure, do usually leave them desperate; the enemy that comes upon our backs hath a great advantage to ruin us, yet this is the common case of the world, " For man knoweth " not his time, but as the fishes are taken in an evil net, and as the " birds that are caught in the snare ; so are the sons of men snared " in an evil time, when it falleth on them suddenly," Eccl. ix. 12. Thus perished the old world ; there was but one Noah provided for the flood, and he only, with his family, was preserved in it : all the 18 PR EPAHATIOXS FOR sufferings; OR, rest were eating, drinking, marrying, and giving in marriage, until the flood came and swept them all away, Mat. xxiv. 38. Men will not use their foreseeing faculties; but because it is all quiet to-day, they conclude it shall be so to-morrow. Those that are at rest in their habitation, and have got a safe pillow under their heads, are apt to fall asleep in security, and dream pleasantly of continued rest and peace ; and loth they are to interrupt their sensual pleasure with melancholy thoughts of changes and sufferings. Philosophers tell us, that immediately before an earthquake the air is very quiet and serene ; and before the great rain falls, the wind is usually still : were the aspect of second causes much more favour- able and encouraging than it is ; yet there is cause enough, for all that are wise in heart, to fear and tremble, under the consideration of that national guilt which is treasured up, and will certainly pro- duce distress and trouble. O Christians ! look out for days of visitation ; prepare for a storm, and provide you an ark, an hiding-place in Christ, and the promises, as ever you expect rest, and peace in your own spirits, when the earth shall be full of tumults, uproars, and desolations. Secondly^ Our preparation for sufferings is an excellent argument of the honesty and sincerity of our hearts, in the matters of religion : he that makes account of sufferings, and is daily at work with his own heart, mortifyir.g his corruptions, weaning its worldly affections, exciting and making ready its suffering-graces, resolving in the strength of God, to take his lot with Christ, wherever, and howso- ever it shall fall ; tliis is the man that hath deliberately closed with Christ upon his own terms, and is like to be the durable and vic- torious Christian. As for hypocrites, (Christ's summer friends) they have either their exceptions against the severities of religion, and study to secure to themselves a retreat from danger, or else they rush inconsiderately into the profession of Christ, never debating the terms which he pro- poses to all that will follow him, Mark viii. 84. The necessity of a rational and well-advised closure with Christ upon suffering and self- denying terms, is by himself fully set forth in that excellent parable, Luke xiv. 25, 26, 27, 28. There was a great multitude that follow- ed him at that time ; Christ began to grow in request among them ; they flocked from all parts to see and hear him ; but he foresaw, that if once a sharp trial should befal them, it v.ould quickly thin, and diminish that great multitude, and reduce them like Gideon's host, into a little handful : and therefore he resolves to deal candidly and plainly with them ; he propounds his terms, and sets down his conditions, which every one of them must subscribe, that will follow him ; the sum of which is this, " Let him deny himself, take up his " cross and follow me."" And to evince the rationality of these terms, he argues, from the most common and obvious practices of men in their civil affairs : no man, that exerciseth reason, will begin to build THE BEST WORK IX THE WORST TIMES. 19 an house, and lay a large foundation, when he is not provided with a stock to carry up the walls, and complete the work : no man, in his wits would engage with a handful of men, against a great and armed multitude ; possihly they may intend tojace, but no man would think they intend to ,/ight the enemy, on such a disadvantage. Just so stands the case in our profession of Christ ; if we really intend to go through with the business of religion, we must sit down, and compute the cost and charges of Christianity, think upon the worst, as well as the best, reckon upon reproaches, prisons, and death for his sake, as ■well as the easier and more pleasant parts of active obedience'; and having so done, if then we can be content to run all hazards, and forego all the rest upon his account, and accordingly manage ourselves in a day of suffering, then we deal with Christ, and clear ourselves from the danger of hypocrisy. It is for want of this, that so many professors faint, and fall away, in times of temptation, furnishing the devil with so many triumphs over religion, and the more upright pro- fessors of it. It was for want of depth of earth, (i. e.) a deep consider- ation, and well-rooted resolution at first, that the stony-ground hy- pocrite so quickly withered away, when the sun of persecution began to shine fervently upon him, Mat. xiii. 5, 6. And doubtless it is to prevent this fatal issue of our profession, that God makes such deep wounds by conviction upon his people's hearts at first ; it is for our establishment in future trials, and sufferings, that he so distresses, and humbles them ; that he makes sin so bitter and burdensome to tlicm ; as well knowing that all this is no more than needs, to prevent their returning again to sin, in the times of their temptation. O professor ! if thou be one that art come to Christ in this wav, and hast thus deliberately closed with him ; if thou hast as well be- thought thyself of bearing his cross, as of wearing his crown ; thou hast then a fair evidence of the uprightness of thy heart, than which, the world affords not a sweeter comfort. Thirdly, The advantage of preparation for suffering lies in this, that it prevents, and cuts off the scandal and offence of the cross, M'ith respect both to ourselves and others. Fh'st, It prevents our ov/n offence at sufferings ; and by Christ's own testimony, that soul is blessed, that is not offended in him, Mat. xi. 6. Among tlie multitudes of professors, few are found that are no way offended at suffering for Christ; they expected much peace, honour, and prosperity in the ways of religion, but finding their expectations frustrated, and their carnal interest rather exposed, than secured by their profession of Christ, they go back like those John vi. QQ. and walk no more with him. And it is very remarkable, that Christ dates the offence that men shall take at him, from the first appearance of suffering. Mat. xxiv, 8, 9. " All these are thebe- " ginnings of sorrows, and then shall many be offended." Sorrows and apostasies commence together. But, reader, if thou be one that makest it thy business to foresee, \o^. VI. B go raEi'ARATlOXS TOR SUFFEl:l^•GS ; OR, and prepare for an evil day, thou wilt have as good thoughts of Christy and his ways at the lowest ebb, as ever thou hadst in the greatest flourish, and time of prosperity. " Great peace (saith the Psalmist) " have they that love thy law, and nothing shall offend them." O happy soul ! whom no troubles, reproaches or sufferings, are able to offend ! tliou niaycst meet with prisons, death, banishments, yea, but none of these things shall offend, or stumble thee, but thou shalt peaceably and safely pass over them, because they are no more than thou expectedst, and providest for. Secondly^ And by this means thou wilt also prevent the offence and scandals of others at the ways of religion. It is a sad, and dangerous thing to be an occasion of stumbling, either to the weak or to the wicked. " Woe to the world because of offences, for it must needs " be that offences come ; but woe to that man by whom the offence *' Cometh,"'"' Mat. xviii. 7. The apostasies and sinful compliances of ungrounded professors and weak Christians in times of temptation, are the woeful occasions of prejudicing others against religion, and shedding the blood of souls. Ah ! it Avere much better never to be in the ways of profession, than to be there only as a stone of stumbling, and a rock of offence to others : but all this mischief will be pre- vented b}' thy serious expectation of, and provision for the evil day. Fourtldif^ A fourth excellency of preparation for sufferings lies in this, that it hath a tendency to convince and awaken the drowsy world. O ! if the Lord's people would but engage in this work in earnest, and live as people that are providing for a storm, and resolve, in the strength of God, to run all hazards and hardships for Christ, I am persuaded it would be of more use to startle, and convince the world, than all the sermons that ever they heard: for here is that which dashes and cuts the throat of all our labours. We preach up self-denial, and contempt of life, and liberty for Christ : now though they hear us preach the necessity, and excellency of these things, and hear you profess them as your principles ; yet when they look upon the lives of professors in times of danger, and find no proportion betwixt pro- fession and practice; when they see us cling to the world, and are as loth to give it up as others; Avhen they observe prisons and sufferings affright and terrify us as much as those that make no profession ; when they see us start like hares, at every sound, and that we live not loose from the world, as men prepared to let it go and give it up for Christ: why then they conclude that we dare not trust our own principles, when it comes to the push. And how can they be persuaded to be- lieve that which they think we ourselves do not really believe, al- though we persuade them to believe it '^ My friends, the world hath eyes to see what you can c?o, as well as ears to hear what you can say ; and as lang as they see you do no more than others, you may talk your hearts out ere they will believe 'Our way is better than others. But now when persecution ariseth, did they see you providing your- THE BEST WORK IN THE WOIIST TIMES. 21 selves for it, and putting on your harness to enter the lists, carry your dearest enjoyments in your hands, and put on the shoe of preparation, to follow the Lord through the roughest ways of sufferings ; this would convince to purpose, and preach the excellency of Christ, the vanity of the creature, the rationality and certainty of Christian prin- ciples, in a more intelligihle and rousing dialect to them, than all our cheap and easy commendations of them did. And hence it is that Noah was said to condemn the world, Heb. xi. 7. " By faith " Noah being warned of God of things not seen as yet," i. e. of the deluge that was coming, though no appearance of it yet, the heavens being as clear as ever; yet believing the threatening, " He was moved *' with fear."" The fear of God, an effect of his faith in the word of God, moved (i. e.) impelled him to his duty; set him about his pre- paration work to provide an ark^ and this was it by which he con^ demned the world, left them excuseless. For they not only heard of an approaching flood by his ministry, but now saw he himself be- lieved what he preached^ by his daily preparations against it came. O consider this, how much it would tend to the world's conviction ; now they will see that you are in good earnest, and that there is a reality in godliness: this will induce them to search into the matter more than ever, and remove those prejudices they have taken up against the good ways of God, as if they were but phantasms and conceits. 5. In the next place, this foresight and prepartion must needs be an excellent thing, because the Spirit of God every where sets an honourable character upon it, and always mentions such pertons with some singular commendation and respect. These only were wise men in the judgment of God, and all the rest (what great politicians so- ever they are famed to be among men) are accounted fools, Prov. xxii. 3. Eccl. ii. 14. " The wise man's eyes are in his head ;" that is, he is a fore-seeing man; "but the fool goes on, and is punished:" Rushes on without consideration, suspecting no danger that he at ]3resent sees not, and so smarts for his folly. Beloved, there are signs of the times, as well as of the weather, Mat. xvi. 3. You may see the clouds of j udgment gathering before the storm falls upon you. And this is the meaning of Zeph. ii. 1,2. " Gather yourselves together, " before the decree bring forth, and the day pass as the chaff. ' Where there is a conception of judgment there will be a birth, unless the reformations and prayers of the saints cause it to miscarry. But it requires wisdom to discern this; they must be men of much obser- vation that can descry it at a great distance ; yet this may be done by considerino; what God hath done in like cases in former acres, when nations have been guilty of the same sins as now they are : For God is as just now as then, and hates sin as much as ever he did; and partly by attending to things present, to what fulness and maturi- ty the sins of a nation are grown, Joel iii. 16. or what beginnings of ^ B2 S2 rilEPARATlONS FOR SUlfERlXGS; OR, judgment are already upon a}:)eople, as harbingers and forerunners of more at hand. Luke Hi. 30, 81. 1 Sam. ii. 12. Or what is the universal note and cry of God's ministers, who are his watchmen to foresee danger, Ezek. iii. 17. and his trumpeters to discover it. Num. X. 8. And when these have one mouth given them, certainly there is much in it, Lu^ei. 70. Or, lastly, by pondering those scripture- prophecies that yet remain to be fulfilled. They must all go out their times, and accomplish their full number of years and months ; but certainly they shall be fulfilled in their seasons. By attending to these things, a Christian may give a near guess at the judgments that are approaching a nation, and so order himself accordingly. Eccl. viii. 5. " A wise man's heart discerns both time " and judgment.'"' And this is (even in the judgment of God) a choice point of wisdom ; whereas, on the contrary, heedless and care- less ones, that regard not these things are branded for fools, and up- braided with more brutishness than the beasts of the field, or fowls of the air. Mat. xvi. 3. Jer. viii. 7. " The stork in tlie heavens, the " swallow, turtle, and ci-ane," observe their seasons of departing, and returning upon the approach of the zcinternnd springs and that by a natural instinct, whereby the}- prolong their lives, which else must perish. But though God hath made man wiser than the fowls of the air, and beasts of the earth, which by instinct will quit colder cli- mates, or run to the hedges when winter, or storms approach ; yet the heavens may be astonished at this, to see nature cast by sin so far below itself; and that in reasonable creatures. But nov/, if this be foreseen, then there is a singular advantage in a man's hand, either to use the means of preventing those approach- ing calamities, Zeph. ii. 3. or if it cannot be prevented, yet to take sanctuary in Christ, Mic.v. 5. to run to the promises and attributes, Isn. xxiv. 21. and so have a good roof over his head while the storm falls and the weather is tempestuous abroad. And therefore certainly this preparation is an excellent thing. Whatever the Spirit of God speaks in the commendation of foreseeing evils, is with respect to this duty of preparing for them ; for foresights of evils without preparation, rather increases than diminishes the misery. 6. A sixth excellency of preparation lies in the influence that it hath into a Christian's stabilit}^ in the evil day. You cannot but know that your stability in that critical hour of temptation, is a choice and singular mercy, inasmuch as all you are worth in the other world depends upon your standing then. Rev. xxi. 7, 8. Rom. ii. 6^ 7. Luke xxii. 27. neither can you be ignorant how much you are hke to be tried, and put to it then, whether you respect the enemy that engages you, Eph. vi. 12. or your own weakness, who have been so often Ibiled in lesser trials, Jer. xii. 5. All the grace you have will be httle enough to keep the field and bear you up from sinking ; and therefore it cannot but be a blessed thing, to be able to stand and cope with the greatest difficulties in such a time of trial as that will be. THE BEST V/OrvK IX THE WORST TIMES. 23 ** Now he that expects to do this must put on tlie whole armour of ** God/' See Ephes. vi. 12, 13, 14. There is no expectation of standing in the evil day, except 7/oiirJbot be shod,^i\vdt is, your wills prepared with the preparation i)f' the gospel of peace. It is trae, that our abihty to stand is not from our own inherent grace ; " For by his strength sliall no man prevail,"" 1 Sam. ii. 9. And yet it is as true, that without grace, both inherent in us, and excited and prepared for a storm, we cannot expect to stand ; For these two, grace inherent in us, and grace exciting and assisting with- out are not opposed, but co-ordinated. Grace in us, is the weapon by which our enemy falls : but then that weapon must be managed by the hand of the Spirit. Well then, look upon this as a choice mercy, which tends so much to your stability. 7. A seventh excellency of a prepared heart, is that it is a very high testification of our love to Jesus Christ, when we thus shew our willingness to take our lot with him, and follow him wherever he goes. What an high expression of love was that of Ruth to lier mo- ther Naomi ? " I will not go back, but where thou lodgest I will " lodge, and where thou goest I will go." It is excellent when a soul can say to Christ, as Ittai to David, 2 Sam. xv. 21. '• Surely in " what place my lord the king shall be, whether in death or in life, *' even there also will thy servant be." This is love indeed, to cleave to him in a time of such distresses and dangers. This is " love which " the waters cannot quench, nor the floods drown," Cant. viii. 7. Pi^ohatio amoris, est exhibitiooperis: If you love Christ indeed, shew your love by some fruits of it ; and surely this is a very choice fruit, and proof of it. There are many that profess a great deal of love to Christ, but when it comes to this touch-stone, it appears false and counterfeit ; but a mere flourish when no danger is near. But that soul which buckles on the shoe of preparation, to follow him through thorns and briers, and over the rocks and mountains of difficulties and troubles, loves him indeed, Jer. ii. 2, 3. Beloved, it is one of the choicest discoveries of your love to your master Christ, yea, it is such a testification of love to him, as angels are not capa- ble of They shew their love by their readiness to do his will, in the execution of which they fly as with wings, Ezek. i. 21<. but you only have the happiness of testifying your love by your readiness to suf- fer for him, and is not this excellent ? 8. When the heart is prepared for the worst sufferings, it is an ar- gument that your will is subdued to the will of God ; for till this be done, in a good measure, you cannot stand ready to suffer for him. But now, to have the will subdued by grace to the will of God, is a very choice and excellent frame indeed ; for in this the main power of grace lieth : Look in what faculty the chief residence and strength of sin was, in the same chief residence the power of grace, after con- version, is also : Now it is in the will that the strength and power of sin (before conversion) lay. See John v. 40. Psalm Ixxxi. 11. Jer. BS 24 PllEPAHATIONS FOR SUFFEEIKGS ; OK, xliv. 16, 1 T. And indeed it was the devil's strong hold, which, in the day of Christ's power, he storms and reduces to his obedience, PsaJ, ex. 3. O what a blessed thing is this ! The will rules the man, it hath the empire of the whole man ; it commands the faculties of the soul, imperio politico ; and it commands the members of the body, imperio despotico. Now to have Christ and grace rule that which rules and commands your inner and outer man too, is no small mercy ; and a better evidence that it is so cannot be given than this, that you stand ready, or do seriously prepare yourselves to suffer the hardest things for Christ : If your will can like that work, it is an argument grace hath conquered and subdued your wills indeed. 9. This preparation of heart to sufferings, is an excellent thing, because God is so abundantly pleased with it, that he often excuses them from sufferings in whom he finds it, and accepts it, as if the ser- vice had been actually done. So Abraham, Gen. xxii. 12. he was ready to offer up his Isaac's life to God ; but God seeing his servant's heart really prepared, and ready for that difficult service, and high point of self-denial, provided himself another sacrifice instead of Isaac. Abraham shall have his son Isaac back again, and that with advan- tage ; for he hath m ith him not only a choice experiment of his love to God, but God's high approbation of him, and acceptation of his offering. It was all one in respect of divine acceptance, as if he had been slain ; and so the scripture represents it. Jam. ii. 21. And in this sense that promise is often made good to God's people who stand ready to give up their Isaacs, their lives, liberties, and dearest enjoy- ments to the Lord : " He that will lose his life for my name's sake, " shall save it," Luke ix. 24. Now what a blessed thing is this ! you may this way have the crown of martyrdom, and yet not shed one drop of blood for Christ actually. Ah ! how kindly doth God accept it at his poor creatures hands, when he sees how willing they are to serve him with their best enjoyments ! " It is well (saith he to David) that it was in thy heart," 1 Kings viii. 18. 10. And then, lastly, to add no more, it is beyond controversy an excellent and blessed thing ; because should such a Christian, after all his pains and preparations, be overborne, and fall by temptation : yet this preparation of his heart excuses his fall, from those aggrava- tions that are upon the falls of others, and will give him both support under such a condition, and encouragement to hope for a speedy re- covery out of it. Ah ! it is no small comfort when a poor soul that hath been over-borne by temptation, can come to God and say, ' Lord, thou knowest that this was not a w ilful departure from my ' duty but contrary to the bent and resolutions of my heart ; thou * sawest my diligence before-hand to prepare for it ; thou sawest my ' fears and tremblings of heart about it : O Lord, forgive, O Lord, < recover thy servant, wash away this spot, it is one of the spots of thy THE BEST M^OKK IN TTIE WORST TIMES. 25* * children, an infirmity, not a rebellion :' This may much stay the soul. Surely, in this case, thou hast many grounds of comfort that an- other wants; for thy sin being but an infirmity, (1.) It is that which is common to all saints, Psal. ciii. 11, 12, 13, 14. (2.) God hath mercy and pardons for such sins as these, else woe to the holiest soul, Psal. cxxx. 3, 4. Solomon, upcm this ground, pleads for mercy for them that prepared their hearts, 2 Clu'on. xxx. 18, 19. And God hath laid in sweet grounds of encouragement for such souls, Numb. XV. 27, 28. Heb. v. 2. How tenderly doth Christ deal with his dis- ciples under this kind of sin, Matth. xxvi. 41. and though they for- sook him for a time, yet he received them again ; though they fled from him, yet they all returnexl again and appeared boldly for Christ afterwards, and sealed their confession of him with their blood. And that which recovered them again was this, that their fall and depar- ture was contrary to the resolution, and standing frame, and bent of their hearts ; for they resolved all to cleave to him to the death, Mat. xxvi. 35. whereas those that engaged in a profession of him inconsi- derately, and never resolved, nor prepared for the worst, /ell oflPfrom him, and never returned any more, John vi. 66. So then, upon the whole, you cannot but grant, that it is a very blessed and excellent thing, to prepare thus for the greatest suffering that can befal us for Christ. We come next to shew wherein it hes. CHAP. V. Evincing the necessity of a sound and real work of grace ^ipon the heart, to Jit a man for suffering for Christ. xIAVING shewed you that God doth sometimes put his dearest people upon very hard services for him, and what an excellent thing it is to prepare ourselves to obey the call of God to them : In the next place I come to shew you, wherein t\\\s pre2)aration, or readi- ness for suffering consists, and how many things conciu' and contri- bute their assistance to this work. Now there \?> a two^o\d preparation ov readiness ^ov s,u^enwg\ the one is habitual, the other actual : That habifuah'cadiness is nothing else but the inclination of a soul to suffer any thing for Christ : which inclination ariseth from the principles of grace infused into the soul : But then as fire, though it have a natural inclination to ascend, yet may be violently depressed and hindered, that it cannot ascend actual- ly, so may it be in this case ; and therefore, before a man can be fit- ted for sufferings as Paul was, there must, to this habitual, be super- added an actucd readiness, which is notliing else but the rousing of grace out of the sleepy and dull habits, and avrakening it to its work B 4 26 PREPARAtlONS FOU SUFFEIIIXGS ; ORj in a time of need : as the lion is said to lash himself with his tail, to rouse up his courage before he fight. The former is a remote power, the latter a. proxim and immediate power. I must handle the for- mer in this chapter, and you are to know that it consutetlt in a sound and real work of grace or conversion wrought upon the soul; without which I shall make it evidently appear to you, that no man can be fit or ready to suffer as a Christian. Whatever stock of natural courage, moral principles, or common gifts of the Spirit be lodged in any man's breast, yet all this (with- out special grace) can never fit him to sufler for Christ. And had not this work been really and soundly wrought upon the heart of this blessed man, as indeed it was, Acts ix. 3, 4, 5. he had quickly fainted under his sufferings : and so will every soul sooner or later do, that suffers not upon the same principles that he did. 1. For first, No man can suffer for Christ until he be able to deny himself See Matth. xvi. 24. Self-denial goes in order of nature be- fore sufferings. Beloved, in a suffering hour the interest of Christ and self meet like two men upon a narrow bridge, one must of neces- sity go back, or the other cannot pass on : If you cannot now deny self you must deny Christ. The yoke and dominion of self must be cast off, or else Christ's yoke and burden cannot be taken on. It is confessed self may not only consist with, but be a motive to some kind of sufferings : Ambition and applause may carry a man far this way : pride is a salamander that it seems can live in the flames of martyrdom, 1 Cor. xiii. 3. But to be a servant to self and a true sufferer for Christ is incompatible. Self may make you the deviVs martyrs, but grace only can make you Chrisfs martyrs. So that let a man be seemingly carried for a while with never so high a tide of zeal for Christ, yet if self be the spring that feeds, those self-ends, like so many little ditches joined to the brink of a river, will so suck and draw away the water into themselves, that the lofty stream will sink and come to nothing ere it have ran far : So then, of necessity, self must be dethroned in the hearts of Christ's suffering servants. But now it is real grace only that disposes self, and subjects its inte- rest to Chrisfs; for sanctification is nothing else but the dethroning of exalted self, and the setting up of Chrisfs interest above it in the soul. This is it that alters the property of ail a man hath, and super- scribes them with a new title. Holiness to the Lord, Isa. xxiii. J 8. Zech. xiv. 20, 21. Thenceforth a man looks at himself as none of his own, but past into another's right, 1 Cor. vi. 19 ; and that he must neither live, nor act idtimately for himself, but for Christ, Rom. xiv. 7. Heb. xiii. 7, 3. Phil. i. 20. He is no more as 2i proprietor, but a steward of all he hath ; and so holds upon these terms, to lay it out as may best serve his Master's ends and glory. All that he is or hath, is by grace subordinated to Christ ; and if ox\Qe subordinated, then no more opposcdxo\\im, subordinatanon pug- nant. This is it that makes him say, I care not what becomes of me or THE EEST WORK IN THE WORST TIMES. 27 SO Christ may be glorified, " Let Christ be magnified in my body " whether it be by hfe or death," Phil. i. 20. -^ ^' By conversion Christ enters the soul, as an army doth an enemy's garrison by storm, and when he is possessed of it by grace, he presently divides the whole spoil of self be- '" '*• ^* ^• twixt himself and his church. This is the first thing that evinces tho necessity of a work of grace to prepare the heart lor sufferings. 2. And then in the next place, it is as evident that a man can ne- ver be fit to suffer hard things for Christ until his spirit be enlarged raised, and ennobled, so that he bo able to despise dangers, and look all difficulties in the face. That low and pri-vate spirit must be re- moved, and apuhlic spirit must possess him. If a man be of a feeble and effeminate spirit, every petty danger will daunt and sink him • delicacy and tenderness is as unsuitable to a Christian as toa soldier 2 Tim. ii. 3. They that mean to enter into the kingdom of God, must resolve to make their way through that break of troubles betwixt them and it, 2 Tim. iii. 12. They that will be crowned with victory must stand to it, and play the men, as that word imports, 1 Cor. xvi! 13. Look over all the sacred and human histories, and see if you can find a man that ever honoured Christ by suffering, that was not of a raised and noble spirit, and in some measure able to contemn both the allurements and threats of men. So those three noble Jews Dan. iii. 16, 17. So Moses, Heb. xi. 27. And so our apostle. Acts XX. 24. And the same heroic and brave spirit was found in the suc- ceeding ages amongst the witnessess of Christ. When Valence the emperor endeavoured to draw Basil from the faith by offers of prefer- ment, * offer these things (saith he) to children ;' v^'hen he threaten- ed him with torments, 'threaten these things (saith he) toyour pur- ' pie gallants that live delicately.' And the same Basil relatino- the story of the forty martyrs, saith. That when great honours and prefer- ments were offered them to draw them from Christ, their answer was ' Why offer you these small things of the world to us, (O emperor) ' when you know the whole world is contemned by us!' So Luther, money could not tempt him, nor the fear of man daunt him. ' Let ' me (said he in his letter to Staupicius) be accounted proud, covet- ' ous, a murderer, guilty of all vices, rather than of wicked silence ' and cowardice in the cause of Christ.' Thus you see to what an height, and holy greatness, the spirits of suffering saints in all a^-es have been raised. But now it is grace that thus raises the spirits of men above all the smiles and honours, frowns and fears of men ; and no other princi- ple but grace can do it. There is indeed a natural stoutness and o-ene- rosity in some which may carry them far, as it is said of Alexander, that when any great danger approached him, his courage would rise, and he would say. Jam periculum par animo Alexandri ; Here is a danger fit for Alexander to encounter: So Pompey, when dissuaded from a dangerous voyage, answered, Necesse est ut eam, non ut vlvanu g8 rUEPARATIONS FOR SUFFERINGS ; OH, ' It is necessary that I go, not that I live.'' But this being fed only by a natural spring, can carry a man no higher than nature, and will flag at last. If applause, and the observation of the world supply it not, it quickly ebbs and fails. But as grace raises men much higher ; so it maintains it even when there is nothing to encourage without ; when forsaken of all crea- tures and visible supports, 2 Tim. iv. 10. And this it doth three ways: (1.) By giving him that hath it a view of far greater things, which shrinks up all temporary things, and makes them appear but trifles and small matters, Rom. viii. 18. 2 Cor iv. 18. By grace a man rises with Christ, Col. iii. 1. It sets him upon his high places, and thence he looks down upon things below as very poor and incon- siderable. The great cities of Campania seem but little spots to them that stand on the top of the Alps. (2.) By teaching him to value and measure all things by another thing than he was wont to do. He did once measure, life, liberty, riches, honours by sense and time ; and then they seemed great things, and it was hard to deny them, or thus to slight them; but now he values and measures all by faith and eternity ; and esteems nothing great and excellent but what hath a reference to the glory of God, and an influence into eternity. (3.) Grace raises and ennobles the spirit thus, because it is the divine na- ture ; it is the Spirit of Christ infused into a poor worm, which makes a strange alteration on him, transforms him into another manner of person ; as much difl'erence betwixt his spirit now and what it was, as betwixt the spirit of a child that is filled with small matters, and taken up with tovs, and of a grave statesman that is daily employed about the grand affairs of a kingdom. 3. A man can never suffer as a Christian till his will be subjected to the will of God. He that suffers invohintarili/, and out of neces- sity, not out of choice, shall neither have acceptance nor reward from God. Of necessity the will must be subjected ; a man can never say, Thi/ will be done^ till he can first saj^. Not my will. But it is grace only that thus conquers and subjects the will of man to God's, Psal. ex. 3. This is that which exalts God's authority in the soul, and makes the heart to stoop and tremble at his commands. It is that which makes our will to write its^a^ at the foot of every command, and its placet under every order it receives from God. No sooner was grace entered into the soul of Paul, but presently he cries out, " Lord, what wilt thou have me to do ?''' Acts ix. 6. The will is to the soul what the wheels are to the chariot ; and grace is to the Avill what oil is to those wheels. When we receive the Spirit of grace, we are said to receive an uncfmn from the Holy One^ 1 John ii. ^0. And when the soul is made as the chariots of Aminadab, Cant. vi. 12. Non tardat u7icta rota, it runs freely after the Lord, and cheerfully addresseth itself to the very service 4. A man can never suffer as a Christian until his heart be com- posed, fixed, and determined to follow the Lord through all hazards THE BEST WORK IN THE WORST TIMES. 29 and difficulties. As long as a man is hesitating and unresolved what to do, whether to go forward, or return back again to the prosperous^ world, when a man is at such a pause^ and stand in his way, he is very unfit for sufferings. All such divisions do both zi^eal-en the soul, and strengthen the temptation : The devil's work is more than half done to his hand in such a soul, and he is now as unfit to endure hardship for Christ, as a ship is to ride out a storm that hath neither cable, anchor, nor ballast, to hold and settle it, but lies at the mercy of every wave, Jam. i. 8. " The double minded man is unstable in all " his ways." But it is grace, and nothing besides, that brings the heart to a fixed resolution and settlement to follow the Lord, it is grace that establishes the heart, Heb. xiii. 9. and unites it to fear the name of God, Psal. Ixxxvi. 11. This gathers all the streams into one channel, and then it runs with much strength, and sweeps away all obstacles before it. So that look as it is with a wicked man that hath sold himself to do wickedly, if he be set upon an^^ one design of sin, he pours out his whole heart and strength into the prosecution of that design, which is the ground of that saying, Liberet vie Deus ab homine unius tantum iiegotii, let God deliver me from a man of one only design. He will do it to purpose : So is it also in grace; if the heart be composed, fixed, and fully resolved for God, nothing shall then stand before him. And herein lies much of a Christian's habitual fitness and ability to suffer. 5. The necessity of saving grace in all sufferers for Christ, will farther appear from this consideration, that he who will run all ha- zards for Christ, had need of a continual supply of strength and re- freshment from time to time. He must not depend on any thing that is failable ; for what shall he do then when that stock is spent, and he hath no provision left to live upon ? Now all natural qualifications, yea, all the common gifts of the Spirit, are failable and short-lived things ; they are like a sweet flower in the bosom, that is an ornament for a little while, but withers presently : Or like a pond or brook occasioned by a great fall of rain, which quickly sinks and dries up, because it is not fed by springs in the bottom, as other fountain- waters are ; and hence it is they cannot continue and hold out when sufferings come. Mat. xiii. 21. Because there is no root to nourish and support. The hypocrite will not always call upon God, Job xxvii. lO. Though they may keep company with Christ a few miles in this dirty way, yet they must turn back at last, and shake hands eternally with him, John vi. QQ, These comets may seem to shine for a time among the stars, but when that earthly matter is spent, they must fall and lose their glory. But now grace is an everlasting principle, it hath springs in the bot- tom that never fail. " I shall be in him (saith Christ) a well of " w^ater springing up into eternal life," John iv. 14. The Spirit of God supplies it from time to time, as need requires. It hath daily incomes from heaven, 2 Cor. i. 5. Phil. iv. 13. Col. i. 11. So that 30 rREPAllATIOXS FOR SUFFERINGS ; OR, jt is our union with Christ the Fountain of grace, that is the true ground of our constancy and long suffering *. 6. And then lastly, it will appear by this also, that there is an absolute necessity of a real change by grace on all that will suffer for Christ; because although we may engage ourselves in suffeiings with- out it, yet we can never manage our sufferings like Christians with- out it. They will neither be honourable nor acceptable to God, nor yet beneficial and comfortable to ourselves or others, except they be performed from this principle of grace : For upon what principle soever beside this any man is acted in religion, it will either cause him to decline sufferings for Christ ; or, if he be engaged in them, yet he will little credit religion by his sufferings. They will either be spoil- ed bv an ill management, or his own pride will devour the praise and glory of them. I do not deny but a man that is graceless may suffer many hard things upon the account of his profession, and suffer them all in vain as these scriptures manifest. See 1 Cor. xiii. 3. Gal. iii. 4. And although you may find many sweet promises made to those that suffer for Christ, yet must consider that those pure and spiritual ends and motives by which men ought to be acted in their sufferings, are always supposed and implied in all these promises that are made to the external action. And sometimes it is expressed, 1 Pet. iv. 16. To suffer [as a Christian] is to suffer from pure Christian principles, and in a Christian manner, with meek?iess, patience^ self-denial^ &c. and this grace only can enable you to do : So that by all this, I hope what I have undertaken in this character, viz. To evince the necessity of a work of grace to pass u}X)n you, before sufferings for religion come, is performed to satisfaction. CHAP. VI. Wherein the nature of this xcork of grace ^ in which our habitual fitness for suffering lies, is hriefly opened, and an account given of the great advantage the gracious person hath for any, even the hardest work therehy. Having in the former chapter plainly evinced the necessity of saving grace to fit a man for sufferings ; it will be expected now that some account be given you of the nature of the work, and how it advantages a man for the discharge of the hardest services in reli- gion : Both which I shall open in this chapter by a distinct explica- tion of the parts of this description of it. This work of grace, of which I am here to speak, consists in the real . changeofthe whole man by the Spirit of God, whereby y\ hat saving ^^ ^.^ prepared for every good work : In which brief grace is. description I shall open these four things to you, 1. That it is a change ; that is palpably evident, both from scrip- * We are only so far safe as we are united to Christ. Till: BEST "VVOlli: IN THE WORST TIMES. 31 tiire and experience, 2 Cor. v. 17. " Old things are past away, be- *' hold all things are become new ;'"' and it is so sensible a change, that it is called a turning from darkness to lights Acts xxvi. 18. and a new creature formed and brought forth. But to be a little more distinct and particular, there are several other changes that pass upon men, which must not be mistaken for this ; and therefore, (1.) It is not a mere change of the judgment from error to truth, from Pagan- ism to Christianity. Such a change Simon Magus had, yet still re- mained in the gall of bitterness, and fast bound in the bonds of ini- quity. Acts viii. 23. (2.) Nor only of a man's practice, from profane- nessto cwllity: This is common among such as live under the light of the gospel, which breaking into men's consciences, thwarts their lusts, and over-awes them with the fears of hell : Which is no more than what the Gentiles had, Rom. ii. 15. (3.) Nor is it a change from mere morality to vaevQ formality in religion. Thus hypocrites are changed by the common gifts of the Spirit, illuminating their minds, and slightly touching their affections, Heb. vi. 4, 5. (4.) Nor is it such a change as justification makes, which is relative, and only alters the state and condition, Rom. v. 1, 2. (5.) Lastly, It is not a change of the essence of a man ; he remains essentially the same person still. But this change consists in the infusion of new habits of grace into the old faculties ; which immediately depose sin from its dominion over the soul, and deliver up the soul into the hands and government of Christ, so that it lives no more to itself, but to Christ. This is that change whereof we speak : And this change (2.) I assert to be real, no fancy, no delusion ; not a groundless conceit, but it is really existent, extra mentem, whether you conceit it or not. Indeed the blind world would persuade us it is suppositious and Jantastic ; and that there is no such real difference betwixt one man and another as we affirm grace makes. And hence it is, that whosoever professeth it, is presently branded for a fanatic; and that scripture, Isa. Ivi. 5. Sta7id by thyself I am holier than thou, &c. clapt in their teeth in their absurd and perverse sense of it. But I shall briefly offer these seven things to your consideration, which will abundantly evince the reality of it, and at once both stop the slanderous mouths of ignorant men, and silence those atheistical surmises, which at any time Satan may inject into the hearts of God's own people touching this matter. And first, let it be considered, that the Spirit of God hath represented to us this work of grace under such names and notions in scripture, as if they had been chosen pur- posely to obviate this calumny. It is called a creature, Gal. vi. 15. a man, 1 Pet. iii. 4. a neza birth, John iii. 3. Christ formed in us. Gal. iv. 12. All which express its reality, and that it is not a conceited thing. (2.) It appears to be real by the marvellous effects it hath upon a man, turning him both in judgment, will, affections, and practice, quite counter to what he was* before. This is evident in that famous instance of Paul, Gal. i. 23. which is abundantly attested and 32 PREPARATIONS FOR SUFFERIXCiS ; OH, sealed by the constant experience of all gi'acious souls that are wit- nesses of the truth hereof (3.) A divine and Almighty power goes forth to produce and work it; and hence faith is said to be of the operation of God, Col. ii. 12.^ Yea, that the same power which raised Jesus Christ from the dead, goes to the production of it, Eph. i. 19, 20. And if so, how much less than blasphemy is it, to call it a conceit or fancy ? Doth God set on work his infinite power to beget a fancy, or raise an imagination ? (4.) Conceits and whimsies abound most in men of weak reason : Children, and such as are crackt in their understandings, have most of them : Strength of rea- son banishes them, as the sun doth mists and vapours : But now the more rational any gracious person is, by so much the more he is iixed, settled, and satisfied in the grounds of religion : Yea, there is the highest and purest reason in religion ; and when this change is •wrought upon men, it is carried on in a rational way, Isa. i. 18. John xvi. 9. The Spirit overpowers the understanding with clear demonstrations, and silences all objections, pleas, and pretences to the contrarv. (5.) It is a real thing, and gracious souls know it to be so ; else so many thousands of the saints would never have suf- fered so many cruel torments and miseries, rather than forsake a fancy, and so save all. They have been so well satisfied of the reality of that which the world calls a fancy, that they have chosen rather to embrace the stake than deny it. The constancy of Christians, in cleaving to religion, was common to a proverb among the heathen; who when they would express the greatest difficulty, would say, ' You may as soon turn a Christian from Christ as do it.' Surely no wise man v\ould sacrifice his liberty, estate, life, and all that is dear, for a conceit. (6.) Its reality appears in its uniformity in all those in whom it is wrought: Tliey have all obtained like precious faiih^ 2 Pet. i. 1. They are all changed into the same image, 2 Cor. iii. 18. Three thousand persons affected in one and the same man- ner at one sermon. Acts ii, 37. Could one and the same conceit possess them altogether ? Take two Christians that live a thousand miles distant from each other, that never heard of one another, let these persons be examined, and their reports compared, and see if they do not substantially agree, and whether as face answers face in the water, so their experiences do not answer one to the other.? Which could never be, if it were a groundless conceit. (7.) And lastly. It is manifest it is a reality, and puts a real difference betwixt one and another, because God carries himself so differently towards them after their conversion ; now he smiles, before he frowned ; now they are under the promises, before they were under the threats and curses ; and what a vast difference will he put betwixt the one and the other in that great day ? See Mat. xxv. Surely if these nominal Christians did but differ in conceit, not really from others, the righteous Judge of all the earth would not pass such a different judgment and doom upon them. THK BEST WOKIC IN THE WORST TIMES. 33 By all this you evidently see, that grace is a real change, and not a conceited one. 3. We say that this real change passes upon the whole man : he is changed in sonl^ body, and pi'actice: all things are become new. (1.) This change appears in his soul : For by it, (1.) His understanding is strangely altered, and receive things in another way than formerly. It did look at Christ and things eternal as uncertain and light matters; the things that are seen and present do mostly affect, and appeared great and excellent : It admired riches and honour, whilst Christ and glory were overlooked and despised. But now all these temporals are esteemed dung, dross, vanity, Phil. iii. 8, 11. Rom. viii. 18. And Jesus Christ is now esteemed the wisdom and the power of God, 1 Cor. i. 23, 24. It did look on the saints as despicable persons, but now as the excellent of' the earth, PsaL xvi. 3. Strictness and duty was once esteemed a needless thing, but now the only thing desi- rable, Psal. cxix. 14. " Oh, saith the renewed soul, where were mine " eyes, that I could see no more excellency in Christ, his ways and " people.?'' (2.) It stops not there (as it doth in hypocrites) but passes on further, and reduces the will; that strong hold is taken, and delivered up to Christ. It did rebel against God, and could not be subject, but now it submits, Acts ix. 6. Lord, what wilt thou have me to do ? In the day of Christ's power he presents himself in all his drawing glory and loveliness before the will, and cries to that stubborn faculty. Open to me, open to me ; with which word there goes forth an opening and subduing power, which the will no sooner feels, but it spontaneously moves towards him, and saith, Stand open ye everlasting gates, that the King of glory may come in. Henceforth it votes for God, subscribes and submits to his will as its only rule and law ; and indeed it becomes the principal seat where grace makes its residence; and where, for the most part, it is more visible than in any other faculty. For after a man hath search- ed for it in all other faculties, and cannot discern it, yet here he or- dinarily finds it ; to will is present, Horn. vii. 18. (3.) The will being thus gained to Christ, love comes in of course; it, feeling the power of grace also, presently changeth its object : It seizeth not so greedily on earthly objects as before, but is strangely cooled and deadened to them, by the appearance of a far greater glory in Jesus Christ; which hath so captivated the soul, and strongly attracted their affection, that it is now become very remiss in all its actings towards them ; and olten (especially at first) it is so weaned from all things on earth, that the teniptation seems to lie on the other extreme, even in too great neglect of our lawful employments and comforts. Now Jesus Christ, Cant. i. 3. his ordinances, Psal cxix. 97. and his saints, 1 John iii. 14. are the only delights and sweetest companions; h.e could sit from morning till night, to hear discourses of Christ his be- loved, and could hve and die in the company of his people, whose S4 PREPARATIONS FOR SUFFERINGS; OR, company is now most delightful and sweet, Psal. cxix. 63. (4.) The desires ai'e aUered, they pant no more after the dust of the earth, Psal. iv. 6. but pant for God, as the hart after the xoater-hrooks^ Psal. xlii. 1. Yea, so big is the soul with them, that it is sometimes ready to faint, yea, to break with the longing it hath after him, Psal. cxix. 20. (5.) The thoughts are changed, Psal. cxix. 113. and the thoughts of God are now most precious, Psal. cxxxix. 47. musing when alone of him; and in its solitudes the soul entertains itself with a delightful feast, which its thoughts of God bring in to refresh it, Psal. Ixili. 5, 6. (6.) The designs and projects of the soul are changed ; all are now swallowed up in one grand design, even to approve himself to God, and be accepted of him, 2 Cor. v. 9. and if he fail not there, it will not much trouble him, if all his other designs should be dashed. It were easy to instance in the rest of the affec- tions, and shew how grace spreads and diffuses itself into them all, as light in the air, or leaven in the lump ; but this may suffice, to shew how it passes upon the whole soul, and enters the several faculties and affections thereof. And the soul being thus possest for God, the body with all its members is consequently resigned up to him also : For the will hath the empire of the members of the body, as well as of the passions and affections of the soul. These are not any more delivered up to execute the lusts of Satan, but arc yielded up to God for his ends and uses, Rom. vi. 19. And thus you have the third thing in the description made out also, that it is an universal, as well as a real change. But then, 4. Lastly, You must knov/ that by this change God prepares a man for choice and excellent services ; and this indeed is the main thing designed in this chapter, and is the result and issue of all that hath hitherto been said about this work of grace. Beloved, can 3-ou imagine that God could employ his infinite and glorious power to produce this new creature in such an excellent nature, it being the master-piece of all his worlds of wonder v.-rought upon man, and not aim at some singular use and excellent end ? Every wise agent designs some end ; and what God aims at he hath told us, Isa. xliii. 21. Eph. ii. 20. And accordingly he expects singular things from such persons. Mat. v. 47. If God had not aimed at some new service, he need not have made a new creature : the old creature was fit enough for the old use and service it was employed in. But God hath some choice service to be done wherein he will be glorified. He will have his name glorified, even in this world, by the active and j^assive obedience of his people. But this being far above all the power of nature, God therefore brings them forth in a new and heavenly nature, endowed with rare, supernatural, and divine qualities, by which it is fitted and excellently prepared for any service of God, by doing or by suffering, which before he had no fitness or ability for. THE BEST OF WOllK VA THE WORST TIMES. 6 J The very make and constitution of this new creature speaks its use and end : As now, if a man look upon a sword or knife, (supposing he had never seen either before) yet, I say, by viewing the shape and properties of it, he will say, this was made to cut. Even so here, this new creature was formed for some glorious and singular service for God, to which it is exceedingly advantaged, whether God put you upon doing or suffering. If you ask wherein this advantage of the new creature to honour God either way lies ; I answer, it principally consists in its heavenly/ inclination, or natural tendency to God. This is its great advantage ; for, by virtue of .this, 1. If God call a man to any duty, there is o. principle within, closing with the command without, and moving the soul freely and spon- taneously to duty, Psal. xxvii. 8. If God say. Seek my face, such an heart echoes to the call. Thy face. Lord, will I seek : And this is it which is called. The writing of God's law in the heart, Jer. xxxi. 33. and must needs be a mighty advantage ; for now its work is its de- light and wages, Psal. xix. 11. The command to such a soul is not grievous, 1 John v. 3. and by this it is kept from tiring in duty, and being weary of its work. As you see what pains children can take at play, how they will run and sweat, and endure knocks and falls, and take no notice of it ; put them upon any manual labour, and they cannot endure half so much : When our work is our delight, we never faint not tire at it This inclination to God is to the soul as v/ings to a bird, or sails to a ship. This carries the soul easily through every duty. O there is a vast difference betwixt a man that works for wages, and one whose work is wages to him. And here you may at once see wherein the principal difference betwixt the hypocrite and real Christian lies in the performance of duty ; and also have a true account of the reason why one perseveres in his work to the end, wlien the other flags. Why, here is the true account of both ; the one is moved to duty from a natural inclination to it, the other is forced upon it by some external motives: For the hypocrite takes not delight in the spiritual and inward part of duty, but is secretly weary of it, Mai. i. 13. only his ambition and self-ends put him upon it is as a task. But now the upright heart goes to God as his joy, Psal. Ixiii. 4. And saith, " It is good for me to draw nigh to God," Psal. Ixxiii. ttlt. When the sabbath comes, (that golden spot of the week,) oh how he longs to see the beauty of the Lord in his ordinances ! Psal. xxvii. 4. And when engaged in the worship of God, he cannot satisfy himself in bodily service, or to serve God in the oldness of the letter. He know- eth that this persuasion comes not of him that called him. Gal. v. 7, 8. He labours to engage his heart to approach to God, Jer. xxx. 21. And hence those mountings of heart and violent sallies of the desires heavenward. And thus you see one rare advantage to glorif\' God actively, flowing from the inclination of this new creature. 2. But then, secondly, hence in like manner hath the soul as great an advantage for sufferings ; for this new creature having such a na- Vol. VI. C 36 PREPARATIONS FOR SUFFERINGS ; OR, tural tendency to God, will enable the soul in which it is, to break its way to God through all the interposing obstacles and discourage- ments. What are persecutions, what are reproaches, what are the fears and frowns of enemies, but so many blocks thrown into the soul's wav to keep it from God and duty ? And indeed where this princi- ple of grace is wanting, they prove inaccessible mountains. Grace- less hearts are stalled, and quite discouraged by them : but now this tendency of the soul to God enables the Christian to break his way through all. You may say of him in such a case as the historian doth of Hannibal, (who forced a way over the Alps with fire and vineo-ar) either he will find a way, or make a way ; " Shall sword or " famine, or any other creature separate me from Christ ?'^ saith an upright soul. No, it will make its way through all to him, and that from this tendency of his new nature. You see in nature, every- thing hath a tendency to its centre; fire will up, do what you can to suppress it ; water will to the sea ; if it meet with dams, yea, mountains in its way, if it cannot bear them down, it will creep about some other way, and wind and turn to find a passage to the sea, God is the centre of all gracious spirits, and grace will carry the soul through all to him. This is grace, and this is your advantage by it in the most difficult part of your work. It will carry you through all ; make the hardest work easy and pleasant, 2 Cor. xii. 10. And if great sufferings or temptations interpose betwixt you and your God, it will break through all, and enable you to withstand all ; as it did Paul in the text, who forced his way not only through the fury of enemies, but also through the intreaties and tears of friendso CHAP. VII. /?i which the necessity of getting' clear evideiices of this icorli: of grace in us, in order to our readiness for sufferings, is held Jbrth, the nature of that evidence opened; and divers things that cloud and obscure it removed out of the way. J. HAVE done with habitual readiness, consisting in an in- wrought work of grace. The following particulars are the things in which our actual readiness hes. And of them, that which comes next to be handled, is the getting of clear evidences in our own souls, that this work hath been wrought in us : this will exceedingly tend to your strengthening and comfort in a suffering hour. Blessed Paul, who here professeth himself ready both for bonds and death, was clear in this point; 2 Tim. i. 12. and iv. 6, 7. And indeed had he been cloudy and dark in this, he could not have said, / am ready. No, he had been in an ill case to undertake that journey to Jerusa- lem : and thou wilt find it a singular advantage in dark and difficult THE BEST WORK IN THE WORST TIMES. 37 days, to have all clear and right within. Now, for the opening of this I will shew : I. What the evidence or manifestation of the work of grace is. II. How it appears to be of such great advantage to a suffering saint. III. Prescribe some rules for the obtaining of it. I. What it is. And, in short, it is nothing else but the Sphifs shining upon Ms ozmi zco?'7{, in the hearts of' believers^ thereby cna" bling them seiisiblij to see and f edit to their own satisfaction. And this is expressed in scripture under a pleasant variety of metaphors. Sometimes it is called the " shedding abroad of the love of God in " the heart," Rom. v. 5. Sometimes " the lifting up of the light of " God's countenance," Psal. iv. 6. and sometimes it is expressed with- out a trope, by Christ's manifesting himself io the soul, John xiv. 21. For the opening of it, I desire you would consider these six things. 1. That it is attainable by believers in this life, and that in a very high degree and measure. Many of the saints have Iiad it in a full measure, 1 Cor. ii. 12. John iii. 24. John xxi. 15. 2. Though it be attainable by believers, yet it is a thing separable from true grace, and many precious souls have gone mourning for the want of it, Isa. I. 10. This was sometimes the case of Heman, David, Job, and multitudes more. 3. During its continuance it is the sweetest thing in the world. It swallows up all troubles, and doubles all other comforts : it puts more gladness into the heart, than the increase of corn and wine, Psal. iv. 7. Suavis hora, sed hrevis mora ; sapit quidem suavissime scd gusia^ tur rarissime. Bernard. 4. Both in the continuation and removal of it the Spirit acts arbU trarily. No man can say how long he shall walk in this pleasant light, Psal. xxx. 7. " By thy favour thou hast made my mountain stand *' strong, thou hidest thy face, and I v/as troubled." And when in darkness, none can say how long it will be ere that sweet light break forth again. God can scatter the cloud unexpectedly in a moment, Cant. iii. 4. " It was but a little that I passed from them, but I found " him whom my soul loveth." There is such an observable difference in David's spirit in some Psalms, as if one man had written the beginning and another the end of them. 5. Though God can quickly remove the darkness and doubts of a soul, yet ordinarily the saints find it a very hard and difficult thing to obtain and preserve the evidences of their graces. Such is the dark- ness, deadness, and deceitfulness of the heart; so much unevenncss and inconstancy in tlieir practice, so many counterfeits of grace, and so many wiles and devices of Satan to rob them of their peace, that few (in comparison) live in a constant and quiet fruition of it. 6. Notwithstanding all these things, which increase the difficulty; yet God hath afforded his people a sure light, and sufficient means, in the diligent use of improvement whereof they iijav attain a certainty C2 &8 PREPARATIONS FOR SUFFERINGS ; OR, of tlie work of grace in them. And there is a threefold light by which it may most clearly and infallibly be discovered. 1. Scripture-light, which is able to discover the secrets of a man's heart to him ; and is therefore compared to the Anatomizer s knife, Ileb. iv. 12. 2. The innate light of grace itself; or, if you will, the light of experience, 1 John v. 10. It hath some properties and operations which are as essential, necessai'y, and inseparable, as heat is to the lire, and may be as sensibly felt and perceived by the soul, Psal. cxix. 20. 3. The light of the Spirit, superadded to both the former, which is sometimes called its earnest^ sometimes its seal. The Spirit doth hut plant the habits, excite and draw forth the acts, and also shine upon his own work, that the soul may see it ; and that sometimes with such a degree of light as only begets peace, and quiets the heart, though it doth not fully conquer all the doubts of it. And at other times the heart is irradiated Vv ith so clear a beam of light, that it is able to draM- forth a triumphant conclusion, and say, Now I know the things that are freely given me of God : I believe, and am sure. And so much briefly for the opening of the nature of this evidence. II. I shall shew you the advantage of it to a suffering saint in order to the rio^ht manacjement of a sufferintx condition. And this v, ill appear by the consideration of five things. 1. You v.'ill readily grant, that the Christian's love to God hath a mighty influence into all his sufferings for God. This grace of love enables him victoriously to break through all difficulties and discour- agements. " The floods cannot drown it, nor the waters quench it," Cant. viii. 6, 7. It facilitates the greatest hardships, 1 John v. 3. And whatever a man suffers, if it be not from this principle it is neither acceptable to God, nor available to himself, 1 Cor. xiii. 3. Eut now nothing more inflames and quickens the Chi'istian's love to God, than the knowledge of his interest in him, and the sensible perception and taste of his love to the soul. Our love to God is but a reflection of his own love ; and the more powerful the stroke of the direct beam is, the more is that of the reflex beam also. Never doth ihsiljlame of Jah burn with a more vehement heat, than when the soul hath the most clear manifestations of its interest in Christ and his benefits, Luke vii. 47. 2. It must needs be of singular use to a suffering saint, because it takes out the sinking weight of affliction. That which sinks and breaks the spirit, is the conjunction and meeting of inward and outward troubles together ; then if the Lord do not strangely and extraordi- narily support the soul, it is wreckt and overwhelmed, as the ship in which Paul sailed was, when it fell into a place where two seas met. Acts xxvii. 41. O how tempestuous a sea doth that soul fall in, that hath fightings without, and fears within! how must that poor Chris- tian's heart tremble and meditate terror, that when he retires from THE BEST WORK JN THE WOUJjT TIMES* o9 troubles without, for some comfort and support within, shall find a sad addition to his troubles from whence he expected relief against them ! hence it was that Jeremiah so earnestly deprecates such a misery, « Be not thou a terror to me, thou art my hope in the day of evil," Jer. xvii. 17. This is prevented by this means ; if a man have a clear breast, and all be quiet within, he is like one that hath a good roof over his head when the storm falls. " We glory in tribulation, be- *' cause the law of God is shed abroad in our hearts,"" Rom. v. 3, 5. S. It is a fountain of joy and comfort in the darkest and saddest hour. Hence the glorious triumphs of saints in their afflictions, Rom. V. 5. And in the Christian's joy in the Lord, lies much of his strength for suilerings, Neh. viii. 10. If once the spirit droops and sinks, the man is in a bad case to suffer : Holy joy, is the oil that makes the chariot-wheels of the soul free to follow the Lord, Non tardat uncta rota. To suffer with joyfulness for Christ is a qualification that God's eye is much upon in his suffering servants. Col. i. 11. How did the famous worthies that went before us magnify Christ, and glorify religion by the holy triumphs of their faith and joy under tribulation ! one kissed the apparitor that brought him news of his condemnation, and was like a man transported with an excess of joy : Another upon the pronouncing of the sentence kneels down, and with hands and ej^es lifted up, solemnly blesses God for such a day as that. Oh how is Christ magnified by this ! and this cannot be until interest be clear- ed. It is true, the faith qfrecumhenqj gives the soul a secret support, and enables the Christian to live ; but Xhajaitlt of evidence keeps him lively^ and prevents all those uncomfortable and uncomely sinkings and despondencies of spirit, 2 Cor. iv. 16, 17. and therefore cannot but be of a singular use to a soul at such a time. 4. And, lastly, It is of special use to a Christian under sufferings, inasmuch as it enables him to repel the temptations that attend upon sufferings. Nothing sets a keener edge upon his indignation against unworthy compliances, than this. Indeed a poor cloudy and dubious Christian will be apt to catcli at deliverance, though upon terms dis- honourable to Christ ; but he that is clear in point of interest, abhors compositions and cajjitulations upon unworthy terms and conditions, Heb. xi. 35. and x. 34. He that sees the gain and reward of suffer- ing, will think he is offered to his loss, when life and deliverance arc set before him upon such hard terms as sin is. And thus you see what influence it hath into a suffering condi- tion. III. In the next place I promised to prescribe some rules for the attaining of this evidence, and the dispelling of those doubts by which it is usually clouded in the souls of believers. And oh, that by the faithful use of them you may attain it, against a suffering day come upon you. 1. Rule. And the first rule I shall give you is this, make it your business to improve grace more ; for the more vigorous it is, the more C3 40 PitEPARATIONS FOR SUFFERINGS ; OR, evidential \i must needs be, 2 Pet. i. 5, 6, 7, 8, 9, 10, 11. Oh ho^^ much time have many Christians spent in inquiring after the lowest signs of sincerity, and what may consist with grace ? Which had tliey spent in the dihgent improvements of the means of grace, for the in- creasing of it, they would have found it a shorter cut to peace and comfort by much. 2. Rule. Mistake not the rule by which you are to try yourselves, lest you give a false judgment upon yourselves. Some are apt to make those things signs of grace, which are not ; and when the false- ness of them is detected, how is that poor soul plunged into doubts and fears, that leaned upon them ? As now, if a man should con- clude his sincerity from his diligence in attending on the word pMpach- ed ; this is but a parahgisni, (as the a}x>stle calls it,) Jam. i. 22. By ■which amandeceiveth his own soul; For that which is a note or mark, must be proper to the thing notified, and not common to any thing else. There are divers sorts o^maj'hs ; some are exclusive, the princi- pal use of which is to convince bold pretenders, and discover hypo- crites ; such is that, 1 Cor. ix. 9- It is a most certain sign where these are, there is no grace ; but yet it will not follow on the contrary, that where these are not, there is no grace. See Luke xviii. 11. Others are inclusive, the use of which is not so much for trying of the trutli, as the strength and degrees of grace. As now, when faith is described by the radiancy of it, or by some of its heroic acts, and pro- mises made to some raised degrees and operations of it ; as that, Eph. iii. 12. &c. here a mistake is easilv made. Besides those, or rather betv,'ixt these, are another sort of marks, which are called positive marks ; and these agreeing in the lowest degree of grace, are for the trial of the truth and sincerity of it. Such are these, 1 John iv. 13. 1 John ii. 3. IMatth. v. 3. Be sure to try by a proper mark. 3. Rule. Take heed of such sins as violate and waste the consci- ence ; for these will quickly raise a mist, and involve the soul in clouds and darkness, Psal. li. 8, Sec. Such are sins against light, and the reclamations of conscience. 3. Rule. Labour to shun those common mistakes that Christians make in judging of their state ; among which I shall select these five as principal ones. 1. Call not your condition into question upon every failing and in- voluntary lapse into sin. " Iniquities prevail against me, as for our '' transgressions, thou shalt purge them away,*' Psal. Ixv. 3. In short, thou needest not call thy condition into question, provided thou find thy spirit working as Paul's did under the surprizals of temptations : viz. If, (1.) Thou do approve of and delight in the law, though thou fall short of it in thy practice, Rom. vii. 12, 14. (2.) If thy failings be involuntary, and against the resolution and bent of thy soul, ver. 15, 18, 19. (3.) If it be the load and burden of thy soul, ver. 24 (4.) If the thoughts of deliverance comfort thee, ver. 25. % Question not the truth of thy grace, because it was not wrought THE BEST WOllJ; IN THE WORST TIMES. 41 In the same way and manner in thee, as in others: For there is a great variety,, as to the circumstances of time and maimer, betwixt the Spirit's operations upon one and another. Compare the history of Paul's conversion with that of the Jailor, Zaccheus, or Lydia, and see the variety of circumstances. 3. Conclude not that you have no grace, because you feel not those transports and ravishing joys that other Christians speak of. If thou canst not say as Paul doth,*Rom. viii. 38. yet bless God, if thou canst but breathe forth such language as that, Mark ix. 24. " Lord, I " believe, help thou my unbelief'"' 4. Say not thou hast no grace, because of the high attainments of some hypocrites, who in some things may excel thee. When some persons read the sixth chapter to the Hebrews, they are startled to see to what a glorious height the hypocrite may soar ; not considering that there are these three things wherein they excel the most glorious hypocrite in the world. (1.) That self was never dethroned in hypo- crites, as it is in them. All that an hypocrite doth is for himself. (2.) The hypocrite never hated every sin, as he doth ; but hath still some Agag, Rimmon, or Dehlah. (3.) That the hypocrite never acted in duty from the bent and inchnation of a new nature, taking delight in heavenly employment, but is moved rather as a clock by the weight and poises of some external motives and advantages. 5. Conclude not you have no grace, because you grow not so sen- sibly as some other Christians do. You may be divers ways mistaken about this. (1.) You may measure your growth by your desires, and then it appears nothing ; for the Christian aims high, and grasps at all. (2.) Or by comparing yourselves with such as have larger capa- cities, time, and advantages than you. (3.) Or by comparing your graces with other men's gifts, which you mistake for their graces. (4.) Or by thinking that all growth is upward in joy, peace, and com- fort ; whereas you may grow in mortification and humility, which is as true a growth as the former. Oh ! take heed of these mistakes ; they have been very prejudicial to the peace of many Christians. 5. Rule. Lastly, DecUne not sufferings when God gives you a fair callto them. Oh ! the Christian's suffering timeis commonly his clear- est and most comfortable time. " Then the Spirit of God and glory resteth on them," 1 Pet. iv. 14. That which hath been in suspense for some years, is decide^l and cleared in a suffering hour. And thus I have shewed you how to attain this necessary qualification also. CHAP. VIII. Discovering the necessity of an improved faith for the right manage- ment of sufferings, and directing to some special means for the improvement thereof. A HE next thing conducing to our actual readiness for sufferings, is the improvement of faith to some considerable degree of strengths C 4 42 PllEPAEATIOXS FOR SUFFERINGS ; OK, This is the grace that must do the main service in such an hour, and hath the principal hand in supporting the Christian under every burden. This is the grace that crowns our heads with victory in the day of batttle, Eph. vi. 16. "Above all taking the shield of " faith."" It is true every grace is of use, and contributes assistance : Suffering saints have been beholding to them all. But of this we may say, as Solomon of the virtuous woman; "Though many graces have " done excellently, yet this excels them all."' In this grace Paul was very eminent ; it was the life he daily lived. Gal. ii. 20. Oh ? it is a precious grace, 2 Pet. i. 1. So precious, that Christ, who sel- dom admired any thing, yet wondered at this, Matth. viii. 10. A victorious grace it is that overcomes all difficulties, Mark ix. 23. By this sword it was that all those famous heroes Heb. xi. atchieved all those glorious conquests; and in every distress it may say to the soul, as Christ to the disciples, John xv. 5. " Without me ye can do no- " thing."" This is that sicord that hath obtained so many victories over the world, 1 John v. 4. And that trusty shield that hath quenched so many deadly darts of temptation, which have been level- led at the very heart of a Christian in the day of battle. By it a Christian lives, when all outward, sensible comforts die, Hab.ii.4. It is the ground upon which the Christian fixes his foot, and never fails under him, 2 Cor. i. 24. The necessity of it will more clearly appear, by considering how many ways it relieves the soul in trouble, and dis- burdens the heart of all its sinking loads and pressures : There are two things that sink a man's spirit when under sufferings : viz. The greatness of the troubles, and the zceahness of the soul to bear them ; against both which faith relieves the soul, viz. by making a zceaJc soul st7'07ig, and heavy troubles light. Firsts It makes a weak soul strong and able to bear ; and tliis it doth divers ways. By purging out of the soul those enfeebling and weakening dis- tempers: not ow\y guilt in general, which is to the soul as a wound upon the bearing shoulder, Rom. v. 1. The removal whereof en- ables the soul to bear any other burden, Isa. xxxiii. 24. But it also remox esj^car, that tyrant passion, that cuts the nerves of the soul. For as faith comes m, so fear goes out: Look in M'hat degree the fear of God is ascendent in the soul, proportionably the sinful fear of the creature declines and vanisheth, Isa. viii. 12, 13. This fear extin- guishes that, as the sun-shine puts out fire, " The righteous is bold as *' a lion,'" Prov. xxviii. 1. The word n'^jii signifies a young lion in his hot blood, that knows no such thing as fear ! And look, how much of the soul is em-ptij of faith, so much it \s filled with fear : « Why are ye fearful, O ye of httle faith r Matth. viii. 26. Cer- tainly, it is a rare advantage, to be freed from the common distrac- tion^ in times of common destruction ; and this advantage the soul hath by faith. *2. It strengthens the soul to bear afflictions and hardships ; not THE BEST WORK IN' THE WOKST TIMES. 4'8 only l)y purging out its weakning distempers, but by turning itself to Christ, in whom all its strength lies ; and that suitably to the several exio-encies of the soul in all its distresses. Doth darkness, like the shadow of death overspread the earth, and all the lights of earthly comforts disappear ? then faith supports the heart by looking to the Lord, Micah vii. 7. And this look of faith exceedingly revives the heart, Psal. xxxiv. 5. and enlightens the soul. Doth God pluck away all earthly proyjs from under your feet, and leave you nothing visible to rest upon ? in that exigence faith puts forth a suitable act, viz. Resting or staying npon God, Isa. xxvi. 3. and by this the soul comes to be quieted and established, Psal. cxxv. 1. Do temptations strive to put off the soul from Christ, and discourage it from leaning upon the promise ? Then it puts forth an act of resolution. Job xiii. 15. And so breaks its way through that discouragement ; or hath the soul been long seeking God for deliverance out of trouble, and still there is silence in heaven, no answer comes ; but instead of an answer comes a temptation, to throw up the duty, and seek to deliver itself.'^ Then faith puts forth another act upon Christ, suitable to this distress, viz. An act of •waiting, Isa. xlix. 23. which xcaiting is opposed to that siiiful haste which the soul is tempted to, Isa. xxviii. 16. Or doth God at any time call the soul forth to some difficult service, against which the flesh and carnal reason dispute and plead ? Now faith helps the soul, by putting forth an act of obedience ; and that whilst carnal reason stands by dissatisfied, Gal. i. 16. And hence it is, that obedience carries the name of faith upon it to shew its descent, Rom. xvi. 26. Faith encourages the soul to obey, not only by urging God's command, but by giving it God's zcarrant for its' indemnity, Ileb. xi. 24, 25, 26. Or doth a poor believer find himself overmatched by troubles and temptations, and his ov/n inherent strength begin to fail under the burden ? Then faith leads him to an omnipotent God, and so secures him from fainting under his trouble, Psal. Ixi. 2. In the Lord is everlasting strength. El Shaddai is a name of an encouragement to a feeble soul, Isa. xl. 29, 80, 31. And thus you see the first particular made good, viz. What a strengthening influence it hath upon a weak soul. Secondly, In the next place let us see how it lightens the Chris- tian's burdens, as well as strengthens his back to bear. And certainly, this grace of faith doth strangely alter the very nature of sufferings, taking away both the heaviness and horror of them ; and this it doth divers ways : 1. By committing the business to Christ, and leaving the matter with him ; and so quitting the soul of all these anxieties and perturba- tions, which arc the very burden and weight of aifliction, Psal. xxxvii. 5. For certainly that which sinks us in days of trouble, is rather from within, from our unruly, seditious, and clamorous thoughts, than from the troubles themselves with which we conflict: But by committing the matter to God, the soul is quickly brought to rest. 44 PUErARATlOXS FOR SUFFERINGS; OR, 2. By discovering much present good in our troubles ; the mort? good faith discovers in a trouble, the more supportable and easy it makes it to the soul. Now faith brings in a comfortable report, that they are not only evils, as the troubles of the wicked are, Ezek. vii. 5. but have an allay and mixtureof much good, Heb. xii. ] 0. Isa. xxvii. 9- 3. By foreseeing the end and final removal of them, and that near at hand, 2 Cor. iv. 17. That which daunts and amazes men in times of trouble is, that they can see no end of them. Hence the heart faints, aifld hands hang down through discouragement : But now faith brings the joyful tidings of the end of troubles ; and saith to the soul, *' Why art thou cast down, O my soul ? and why so disquieted and " discouraged within me ? as if thy sufferings were like the sufFer- *' ings of the damned, endless and everlasting, whereas they are but " for a moment ; yet a little while, a very little while, and he that *' shall come, will come, and will not tarry,"' Heb. x. 37. Yet a little while, and then the days of thy mourning shall be over. 4. By comparing our sufferings with the sufferings of others, which exceedingly diminisheth and shrinks them up ; sometimes the believer compares his sufferings with Christ's, and then he is ashamed that ever he should complain and droop under them. Oh ! saith he, what is that to that which the Lord Jesus suffered for me ? He suf- fered in all his members, head, hands, side, feet, from all hands, friends and enemies, in ail his offices ; yea, in his soul, as well as in his body : And indeed the sufferings of his soul were the very soul of his sufferings : Sometimes he compares them with the sufferings of others of the saints in former ages : When he reads in faith the history of their persecutions, he is shamed out of his complaints, and saith, ' Am I better than my fathers ?' Sometimes he compares them with the sufferings of the damned : ' O what is this to ever- ' lasting burnings I What is a prison to hell ? How light and easy ' is it to suffer for Christ, in comparison of those sufferings which * are from Christ ?' And thus the soul is quieted, and the terror of sufferings abated. 5. Faith entitles Christ to the believer's sufferings, and puts them upon his score ; and so it exceedingly transforms and alters them : Ah ! it is no small rehef when a man' can hold up the Bible, as that martyr did at the stake, and say, ' This is that which hath brought ' me hither :' Or as the Psalmist ; " For thy sake we are killed all " the day long ;" Or as the apostle. Col. i. 24. " I fill up that which " is behind of the sufferings of Christ in my flesh." 6. Lastly, Faith engages the presence of God, to be and abide with the soul in all its solitudes and sufferings : It lays hold upon the promises made to that purpose, Psal. xxiii. 2. Isa. xliii. 2. Heb. xiii. 5. John xiv. 18. And whilst a poor soul enjoys this the verj sense of troubles is swallowed up. And thus I have given some brief hints how faith relieves and strengthens the soul in a suffering hour : The next thing is to direjct THE BEST WOllK IN THE WORST TIMES. 45 vou liov/ to improve this excellent grace, that it may do you such service as this in a time of need : And, in order thereunto, I shall give you these seven directions. 1. Attend diligently upon the ministration of the gospel, which is not only the procreant, but also the conserving cause of faith, 1 Pet. ii. S. The doctrine of faith is the food and nutriment of the grace of faith: There are its rules, its encouragements, its cordials: Thence faith takes and treasures up its michiams, to which it hath recourse in times of need : Every attribute, covimavd, or promise that shines forth there, is a dish for faith to feed on ; but all together are a royal feast, Psal. Ixiii. 5. Some say the land of Judea, is called ihe land of the living, in Psal. xxvii. 13. in respect of the ordinances of God which that people enjoyed. Certain it is, they are the great instruments of quickening souls at first, and preserving that life it so begat in them : But then be sure they have Chrisfs stamp upon them, and that they be ministered by his own officers, and in his own way : And so you may reasonably expect more fruits and influences from them than from all private gifts and helps in the world : '' For the Lord loveth the gates of Zion more than all the " dwellings of Jacob," Psal. Ixxxvii. 2. And all private helps may say, in comparison of Christ's public ordinances, as Gideon said to the men of Ephraim, Judges viii. 2. " What have we done in com- " parison of you .?" 2. Improve well your sacrament seasons, those harvest days of faith : This ordinance hath a direct and peculiar tendency to the improvement and strengthening of faith. It is a pledge superadded to the promise for faith's sake : Heavenly and sublime mysteries do therein stoop down to your senses, that you may have the clearer apprehensions of them"^; and the clearer the apprehensions are, the stronger the assent of faith must needs be: By this seal also the promise comes to be more ratified to us ; and the firmer the promise appears to the soul, the more bold and adventurous faith is in castmg itself upon it; Oh ! hov/ many poor, doubting, trembling souls have, in such a season, gathered the full ripe fruitr, of assurance from the top-boughs of that ordinance ! 3. Frequent actings of faith are rare and special means of im- proving it : To him that hath, i. e. that improves and uses what he hath, shall be given, Mat. xxv. 29. This was the way by which Paul thrived in faith and every other grace so exceedingly, that he outgrew them that were in Christ before him, 1 Cor. xv. 10. It is true, its beginning in the soul is not after the manner of other habits, either moral or natural : This is not of natural acquisition, but by divine infusion: But yet its improvement is in the same manner. Oh then ! if ever you would have a flourishing faith, rouse it up cut of the dull habit, and live in the daily exercise of it. 4. Go to Jesus Christ, who is the Author and finisher of faith, and cry to him, as Mark ix, 24, Lord, increase my faith : Yea, beg 46 PIIEPARATIOXS FOE. SUFFEiTvINGS ; OR, the assistance of others pra)'ers in this behalf, as the apostle diJ^ 1 Thes. iii. 10. 2 Thes. i. 11. faith animates prayer, and prayer in- creaseth faith. 5. Improve times of affliction for the increase of faith : For cer- tainly, sanctified afflictions do notably exercise and increase this grace, 1 Pet. i. 7. In times of prosperity we know not what stock of faith we have: We hve so much upon things seen, that we can- not many times tell whether we have faith or no : But when dif- ficult days come, then we must get out our whole subsistence and livelihood by faith, Hab. ii. 4. Yea, then we have many proofs and experiments of God's fidelity in the promises, which is a choice help to faith, 2 Cor. i. 10. 6. Keep catalogues of all your remarkable experiences ; treasure them up as food to your faith in time to come : Oh ! it is a singular encouragement and heartening to faith, when it can turn over the records of God's dealing with you in years past, and say as Joshua, Not one thing hath failed^ Joshua xxiii. 14. When it can say so of promises that have already had their accomplishments, then they will be apt to say concerning those yet to be accomplished, as Elizabeth said to Mary, Luke i. 45. " Blessed is the soul that be- " lieveth, for there shall be a performance of those things which are " told it by the Lord.'' These experiments are the food of faith, Psal. Ixxiv. 14. " Thou *' breakest the heads of Leviathan in pieces, and gavest him to be *' meat to thy people inhabiting the wilderness," i. e. That famous experience of the pov\er and love of God in their Iled-sea deliver- ance, where he destroyed that sea-monster Pharaoh, and his host, "was meat to the faith of God's Israel in the wilderness afterwards. We often find Christ charging the people's unbelief on a bad memory, Mat. xvi. 8, 9. And hence it was that the Lord commanded the Israelites to \iQ&^jo"urrials of every day's occu7'rences. Num. xiii. 1, 2. It is a thousand pities such choice helps should be lost. Oh ! if you could but remember, how the Lord hath appeared for you in former exigencies, and how often he hath shamed you for your un- belief, it would exceedingly animate your faith, both in present and future distreses, Micah vi. 5. 7. Lastly, Beware of sense, which is the supplanter of faith. O if you live upon things earthly, you put your faith out of its oflrice : Things earthly have an enmity to faith. " This is the victory by *' which we overcome the world, even our faith," 1 John v. 4. Overcoming denotes a conflict, and conflicts infer oppositions. Oh you that live so much by sight and sense on things visible, what will you do when in David's, or Paul's case, Psal. cxlli. 4. 2 Tim. iv. 16. when all outward encouragements and stays shall utterly fail ? What had Abraham done if he had not been able to believe against hope, i. e. such an hope as is founded on sense and reason. Reader, I advise and charge thee in the name of the LQrd, and THE BEST WOUK IN THE WORST TIMES. 47 as thou hopest to live when visible comforts die, that thou be diligent in the improvement and preparation of this excellent grace of faith : if it fail, thou failest with it ; and as thy faith is, so art thou. Con- sult also the cloud of witnesses, and see if thou canst find a man amongst them that did not atchieve the victory by his faith. Had they not all been run down by the furious assaults of temptation, and instead of a cloud of witnesses^ been so mQX\y pillars of salt ^ and monuments of reproach and shame to rehgion, if their faith had failed in its trial. CHAP. IX. Wherein the necessity and usefulness of Christian fortitude in order to sufferings is evinced, with a brief account of its nature and the means of attaining it. X HE next grace which occurs to the completing of our actual readiness for sufferings, is Christian fortitude, or holy courage ; which must say in thy heart in a time of danger, as Elijah once did, " As the Lord lives I will shew myself" This also is a choice part of your preparation-work. In this grace our apostle was eminent: when he was told, " Bonds and afflictions waited for him ;" he could say, That " none of these things moved him," Acts xx. 24. Yea, when he was to appear before the lion Nero, and not a man would own or stand by him, yet he stands his ground, resolving rather to die on the place, than dishonourably to recede from his principles and profession, 2 Tim. iv. 16, 17. He set the world, v/ith all its threats and terrors lower than it set him. O how conspicuous was this grace in ail those heroes that have past on before us : And if ever you hope to stand in the evil day, and be fetched off the field with ho- nour, you must rouse up and avv^aken your courage for God : And the necessity thereof will appear upon these four considerations. 1. Because the success and prevalence of Satan's temptations in the hour of persecution depends upon the fainting and overthrow of this grace. Wherefore doth he raise persecutions in the world, but because such terrible things are fitted to work upon the passion of carnal fear, which rises witli those dangers, and makes the soul as a tumultuous sea. This is it he aims at. Neb. vi. 13. This is a multi- plying passion that represents dangers more and greater than they are, and so drives the soul into the very net and snare laid by the devil to take it. Prov. xxix. 25. " The fear of man brings a snare;" which was sadly exemplified in Abraham, Gen. xii. 12. and divers others of the saints. If he can but subdue this grace, he will quickly bring you to capitulate for life and liberty, upon the basest and most dishonourable terms ; therefore the preparation of this grace is so exceedingly necessary. 4,3 fuepahations i-or suFFEr.iNGs ; or^ 2. Because this is the grace that honours Jesus Christ abundantly^ >vhen you are brought upon the stage for him. There is a great solemnity at the suffering and trial of a saint: hea- ven, earth, and hell, are spectators, observing the issue, and ho\v the saints will acquit themselves in that hour. We are made a spectacle^ saith the apostle. The word is Qiarpov iyzvrl^r,!Miv, we are as set upon a theatre in public view, 1 Cor. iv. 9. God, angels, and saints wait to see the glorious triumphs of their faith and courage, reflecting ho- nour upon the name and cause of Christ. Devils and wicked men gape for an advantage by their cowardice. Certainly very much lies now upon the Christian's hands. Should he faint and give ground, how will it furnish the triumphs of hell, and make Christ's enemies vaunt over him, as if his love ran so low in the hearts of his people, that they durst not adventure any thing for him ? Or, as if, notwith- standing their brave words and glorious profession, they durst not trust tlieir own principles when it comes to the trial : But if now they play the men, and discover an holy gallantry of spirit and reso- lution for Christ, how will it daunt the enemies, and make them say as Marcus, bishop of Aretheusa made one of Julian's nobles, present at his torments, to say concerning him, We are ashamed, O emperor, the Christians laugh at thy cruelty ! And how will God himself re- joice and glory over them, as he once did over Job when he fetched him with honour off that first field ! Job ii. 3. " Still he holdeth " fast his integrity." 3. Your own peace is wrapt up in it, as well as God's glory. Is it nothing, think you, to be freed from those vultures and harpies that feed upon the hearts of men at such times ? Surely God reckons, that he promiseth a very great mercy to his people Avhen he promi- seth it. Prov. i. ult. Psal. cxii. 7. When Borromaeus was told of some that lay in wait to take away his life, it troubled him not, but he said, An Deus est in mundo pro nihilo ? What, is God in the world for nought.? And like to this was the answer of Silentiarius in the like case ; ^S** Dens mei curam non habet, quid vivo f If God take not care for me, how do I live ; Oh this is it that brings you to an holy quietude of spirit in times of confusion and distraction, which is a choice mercy. 4. Your magnanimity is of special use to other saints, who are following you in the same path of sufferings. If you faint, it is like the fainting of a standard-bearer in an army : you bring thereby an evil report upon the cross of Christ, as ihe^first spies did upon the land of Canaan. And a like influence with that it is like to have on your brethren ; so that there is a necessity of improving this grace also before you can say with Paul you are ready. 2. But what is this Christian fortitude, and wherein doth it consist. I answer briefly. It is an holy boldness in the performance of dif- ficult duties, foivmg from faith in the call of God, and his promise to us in the discharge of them. THE BEST WORK IN THE WORST TIMES. 49 And so you have the nature of it in these four particulars. 1. It is an holy boldness, not a natural or sinful boldness, arising cither from the natural constitution, or evil disposition of the mind. 2. It is expressed about duties for truth, not error, Jer. ix. 3. for the interest of Christ, not of the flesh. 3. The season in which it appears is, when duties are surrounded and beset with difficulties and dangers, Dan. iii. 16. vi. 10. 4. The fountain whence it flows is faith, and that as it respects the command and call of God to duty, Acts xvi. 10. And his pro- mise, to us in the discharge thereof. Josh. i. 5, 6. And his grace stands opposed both to the fear of man in the cause of God, Heb. xi. 27. and to apostasy from the truth for fear of suf- fering. Thus briefly of the nature of it. 3. In the last place I shall lay down some rules for the promoting and improvement of it, and so finish this chapter. Now there are ten rules heedfully to be observed for the breed- ing of holy courage in the breast of a saint in evil times. 1. Rule. And the first rule is this. Get a weaned heart from all earthly enjoyments. If the heart be inordinately fixed upon any one thing that you possess in the world, that inordinate estimation of, and affection for it, will strangely effeminate, soften, and cowardize your spirit when your trial comes, 2 Tim. ii. 4 You meet not with a man of courage for God, but had his heart dead to earthly things; so it was with Paul, Phil. iii. 8. Since the apostles, we scarce meet with a greater example of magnanimity than Luther ; and if you read his story, you will find few men ever set a lower rate on the world than he. All the Turkish empire in his eye was but a crumb cast to tlie dogs. Germana est haec hestia pecunium non curat. Money could not tempt him. 2. Rule. Suffer not guilt to lie upon your consciences: it is a foun- tain of fears, and you can never attain boldness for God till it be re- moved, Rom. V. 1, 2, 3. The spirit of a sound mind is opposed to the spirit of fear, 2 Tim. i. 7. Now that sound mind is a mind or spirit that is not wounded, and made sick and infirm by guilt. O what black fogs and mists arise out of guilt, which becloud our evidences, and fill us with fear and discouragements ! Gen. xlii. 21, 22. 3. Rule. Clear your call to difficult services, be well satisfied that you are in that way and posture God expects to find you in. O what courage this will give ! Josh. i. 9. Then a man may promise himself God's presence and protection, 2 Chron. xv. 2. But whilst a man is dubious here, and cannot tell whether it be his duty or not that he is engaging in, how can he have courage to hazard any thing for it ? For thinks he, I may suffer much from men, and yet have no thanks of God for it, 1 Pet. ii. 9. And further, till a man be clear in this, he cannot commit his cause to God. And it is a sad thing to be cut off from so choice a relief as that is, 1 Pet. iv. 19- 4. Rule. Get right notions and apprehensions of your enemies. ^0 PREPARATIONS po a sufferings; or, We are apt to magnify the creature, as if he could do more than he caw, and thereby disable ourselves frora doing what we should. Possess your souls with the belief of these five things concerning them. (1.) That they are poor weak enemies, Isa. xl. 15, 17, 2^ But as a sv/arm of gnats in the air. See how God describes them, Isa. h. 13, 14. (2.) That little power they have is limited by your Grod who hath the bounding and ordering of it, John xix. 11. Psal. Ixxiv. 10. (3.) They carry guilt upon them, which makes them more timorous than you, Isa. viii. 12. Their fear is a strange fear. (4.) They only use carnal weapons against you, which cannot touch your souls. If ihey were praying enemies that could engage God against you, they would be formidable enemies indeed ; but this they cannot do. The largest commission that any of them ever had from God, extended but to the bodies and bodily concernment of the saints, Luke xi. 4, 5. They cannot thunder with an arm like God, nor blot your name out of the book of life, nor take your part out of the New Jerusalem ; therefore fear not man. (5.) Your enemies are God's enemies ; and God hath espoused your cause and quarrel. The more cruel they are, the kinder he will be to you, John ix. 34, 35. 5. Rule. Labour to engage the presence of God with you in all places and conditions. Whilst you enjoy this, your spirits will be invincible and undaunted, Josh. i. 9- Psal. cxviii. 6. A weak creature assisted and encouraged by the presence of a great God will be able to do and suffer great things. Poor flesh in the hand of an almighty Spirit acts above itself. A little dog, if his master be by, and animates him, will seize upon a gTeater beast than himself, though he would run from him were his master absent. Our courage ebbs and flows as the m.anifestations of the divine presence do. Oh get thyself once within the line of that promise, Is. xliii. 1, 2. and thou art invincible. 6. Rule. Get an high estimation of Jesus Christ, and all his concern- ments. They that value him highest, will adventure for \\\m farthest Magnanimous Luther, how inestimable a value did he set upon the truths of Christ ! Ruat cwlum, :3 FOR SUFFERINGS; OR, CHAP. X. Discovering the necessity of an heart mortified to all earthly and temporal enjoyments^ in order to the right managing of a suffer- ing condition ; with several directions Jbr the attainting thereof. A. HE next thing wherein your actual readiness for bonds, or death consisteth, is in the mortijication of your ciffections to all earthly in- terest and enjoyments ; even the best and sweetest of them. Till this be done, in some measure, you are not fit to be used in any such ser- vice for the Lord, 2 Tim. i. 21. The living world is the very life of temptations : the travailing pains of death are stronger and sharper upon none, than those that are full of sense and self As you see in nature, what conflicts and agonies strong and lively persons suffer when they die; when others, in whom nature is decayed and spent before-hand, die away without half that pain, even as a bird in a shell. Corruption in the saints, is like sap in the green wood, which resisteth the fire, and will not burn well, till it be dried up. Pre- pared Paul had an heart mortified in a very high degree, to all the honour and riches of the v.orld, accountins^ them all but trifles, Gal. vi. 14. 1 Cor. iv. 3, 4. The need of this will be evinced by these five considerations. 1. Unless the heart be mortified to all earthly enjoyments, they will appear great and glorious things in 3'oiu' eye and estimation; and if so, judge what a task you will have, to deny and leave them all in a suftering hour. It is corruption ivithin, that puts the lustre and glory upon things without: it is the carnal eye only that gazes admiringly af- ter them, 2 Cor. v. 16. and hence the lust isputtoexprefisthe affection, 1 John ii. 1 6. because all that inordinate aflection we have to them, arises from our high estimation of them, and that estimation from our lusts, that represent them as great and glorious. Therefore, certainly, it will be difficult (if not impossible) to deny them, till they have lost their glory in your eye; and that they wilf never do, till those lusts within you. that put tliat beauty and necessity upon them, be first crucified. As for instance, what a glory and necessity doth the pride of men put upon the honour and credit of the world, so that they will rather choose to die, than survive it ? But to a mortified soul it is a small matter, 1 Cor. iv. 3. So for riches, liow much are they adored, till our lusts be mortified ? and then they are esteemed but dung and dross, Phil. iii. 8. It is our corruptions that paint and gild over these things ; when these are crucified, those will be lightly esteemed. 2. Mortification of corruptions is that which recovers an healthful state of soul : sin is to the soul, wliat a disease is to the body ; and mortification is to sin, what physic is to a disease. Hence those that are but a little mortified, are in a comparative sense called carnal, 1 Cor. iii. d. and babes, ver. S, in resj^ect of weakness. Now, suSering The best work in the \V0I!ST TIMESi 5^ V^ork being some of the Christian's hardest labour and exercise, he cannot be fitted lor it, until his soul be in an healthful state : a sickly man cannot carry heavy burdens, or endure hard labours and exercises: the sick soldier is left behind in his quarters, or put into the hospital, ■whilst his fellows are dividing the spoils, and obtaining glorious vic- tories in the field. To this sense some expound Rom. viii. 13. " If " ye live after the flesh ye shall die ; but if ye, through the Spirit, " do mortify the deeds of the body, ye shall live.'' AVhereas death is put to note a languishing state of soul, whilst mortification is neglect- ed ; solife is put to express an healthful and comfortable state; v'lvere pro valere ; so that upon this account also the necessity of it appears. 3. Your corruptions must be mortified, else they will be raging and violent in the time of temptation, and, like a torrent, sweep away all your convictions and resolutions. It is sin unmortified within that makes the heart like gun-powder; so that Avhen the sparks of temp- tation fly about it, (and they fall thick in a suffering hour) they do but touch and take. Hence the corruptions of the world are said to be through lust, 2 Pet. i. 4. AVith these internal unmortified lusts the ^^//7p^£'r holds correspondence; and these be the traitors that deliver up our souls into his hands. 4. Unless you be diligent and successful in this work, though you should suffer; yet not hke Christians ; you will but disgrace religion, and the cause for which you suffer ; for it is not simple suffering, but suffering as a Christian, that reflects credit on religion, and finds acceptation with God. If you be envious, fretful, discontented, and revengeful, under your sufferings, what honour will this bring to Christ ? Is not this altogether unlike the example of your Lord ? Isa. liii. 7. and the behaviour of suffering saints ? 1 Cor. iv. 13. Yet thus it will be, if your pride, passion, and revenge, be not first subdued : for what are the breakings forth of such distempers of spirit, but as the flushes of heat in the face from an ill-affected liver ? Most cer- tain it is, that all the evils are in your natures, and as certain it is, they will rise li'ke mud and filth from the bottom of a lake, when some eminent trials shall rake you to the bottom ; Natura vexata prodit seipsam. 5. Lastly, Mortification must be studied and plied with diligence ; else you will find many longings and hankerings after earthly enjoy- ments and comforts, which will prove a snare to you : what is sin but the corrupt and vitiated appetite o^ the creature, to things that are earthly and sensual, relishing more .sweetness and delight in them, than in the blessed God ? And what is sanctification, but the rectify- ing of these i^^07'rF:?:. 57 * Transtulit in cochim Chrlsti prcesentia claiistrum ; Qukljciciet coclo ? quce cocliimjam creat antra. It is your own unbelief and Impatiency that gives you more trou" hie than the condition. 2. No keeper can keep the comforter from you, if you be the Lord's prisoners^ Acts xvi. If they could bar out the Spu'it from you, it would be a dismal place indeed : But ordinarily, there the saints have their clearest visions of God^ and ^weeic'sX presence of the Spirit. You are the JuOVi^^s freemen^ v/hilst men's prisoners : All the world cannot divest you of the state of liberty Christ hath purchased for you, John viii. 36. 3. Thougli a prisonlooks sad and dismal, yet it is not hell: OK bless God for that, that is a sad prison indeed ! Beloved, men have their jirisons, and God hath his : God's prison is a terrible jjrison indeed, thousands are now there in chains, 1 Pet. iii. 19- and there you deserved to have been sent long ago : If God exchange an hell for a prison, have you any cause to complain ? 4. How obdurate and cruel soever men are to you, yet tlie Lord Jesus is kind and tender-hearted to Xyvs prisoners ; he puts the kind- nesses that any shew them upon his own account, Matth. xxv. 36. " He looks down from heaven to hear the sighings and groanings " of his prisoners,^ Psal. cii. 20. He will tenderly sympathize with you in all your prison-straits and troubles. 5. A prison hath been handselled and perfumed by the best and holiest of men in all ages, 1 Kings xxii. 27. Jer. xxxii. 2. iVIat. iv. 12. Acts V. 18. and xxvi. 10. God hath made it a settled ,sc/iooZ of discipline to them. 6. Should, you, to avoid a prison, commit a sin, instead of being man's lyrisoner, you shall be clapt up by God, for he hath a prison for your souls even in this world, Psal. cxlii. 7. And this is ten thousand times more dreadful than any dungeon in the world. Oh it is a dark 2)rison I nothing to let in the least beam of Gods countenance upon 3^our poor souls. What a sad exchange have you made then.? 7. Consider what a ground of comfort God hath laid in that word, llev. ii. 10. to obviate the fears and terrors incident to us in such a condition : God hath limited Satan and his instruments, both for time, number, and all circumstances of the trial. 8. Lastly, You do not know what a mercy may be in it : It may^ be a time of retirement from the world, and the clamours and dis- tractions that are abroad. These days of imprisonment may be your holy-days ; as a prisoner of Christ once called them. 4. Get an heart mortified to the excessive and inordinate love of life : This, I confess, is the highest and hardest point of self-denial, because it wraps up all other self-interests in it. But yet consider, * If the presence of Christ once changed a prison into a kind of heaven, what wil it do in heaven itself, vhich tven here doth make a dungeon like heaven ? D d4 58 PEEPAIIATIOXS FOR SUFFERINGS ; OK, First, Though life be very dear, yet Jesus Christ is ten thousand times dearer than thy life : If you be a saint he is the life of thy life, and the length of thy days ; and in comparison of him and his glorv, saints should, and have despised and slighted their lives, Luke xiv/26. Rev. xii. 11. Secondly, Die you must : and if by shrinking from Christ you should protract a miserable life for a few days longer, in the mean time losing that which is better than life, Psal. Ixiii. 3. Mat. x. 39- Oh ! -when you lie upon your death-bed, you will wish that you had obeyed God's call, and so have departed in peace. Thii'dly, If you have cordially covenanted with Christ, (as all sin- cere believers have done,) then you have yielded up your lives to him, to be disposed of for his glory, Rom. xiv. 7. So that, look as Christ both lived and died for you ; so 02ight you to live as Christ : And all the excellency you see in life consists in that reference and subserviency it hath to his gloiy. I say then, if you have under- standingly and cordially transacted in a covenant-way with him> your care will not be so much how to shun death, as by what death you may most glorify God, John xxi. 19. And certainly you can never lay them down upon a more honourable and comfortable account than in his cause, and for his sake. It was a great trouble to Luther, that he carried his blood to his grave. Fourthly^ To die for Christ, is one of the highest testifications of jour love to Christ, that you are capable of, John xiii. 37. Yea, it is such a testification of your love to the Lord Jesus, as angels are not capable of making. Fifthly, Why should you decline even a violent death for Christy when as the bitterness of death is past, and there is no hell following the ijale horse ? It cannot separate you from Christ, Rom. viii. 38. Sixthly, Think what a death Christ suffered for you : In which the fulness of the wrath both of God and man met together, so that he was sore amazed ; yet with desire did he desire it for your sakes. 7. Lastly, Think what a life you shall have with Christ as soon as this is delivered up to, and for him, 2 Tim. ii. \% It is but wink, and vou shall see God. Oh that these things might provoke you to follow on, and ply the work of mortijication. CHAP. XL Wherein is opened the singular advantage that suffering saints have by their slcill and insights into the methods and mysteries of Satan'' s temptations : some of those wiles of Satan opened, and rules for the avoiding of the danger brief y prescribed. J HE hazards and dangers of Christians in times of persecution, arise not so much from their sufferings, as from the tempta- THE BEST WORK IN THE WORST TIMES. 5^ tions that always attend, and are by Satan planted upon their suffer- ino-s : for the most part, sufferings and temptations go together, Heb. xl. 37. And therefore it behoves such as are, or expect to be called to sufferings, to dive into the mysteries of temptations, and be well acquainted with the enemy's designs upon them. So was Paul, and so he supposes all others to be that engage in the same cause : " We " are not ignorant of his devices," 2 Cor. ii. 11. There is a mani- fold advantage redounding to suffering saints thereby. 1. He that is well acquainted with the methods of temptation, will be better able to descry the first approaches and beginnings of it, and a temptation discovered, is more than half conquered. It is a special artifice of Satan to shuffle in his temptations as undiscernibly as may be into the soul ; for he knows, that " in vain is the net " spread in the sight of any bird,'' Prov. i. 17. And therefore he ordinarily makes a suffering season to be a tempting season ; because sufferings, like fire to iron, make it impressive and operable, they do ordinarily put the soul into an hurry and distraction, and so gives him an advantage to tempt thesoul with less suspicion andgreater success. liut now, a skilful Christian that is acquainted with his wiles, will discern when hehegms to eiite?' into teinptation; as Christ's cxpresssiou is, Luke xxii. 46. And so check the temptation in its first rise when it is weakest, and most easily broken. Doubtless one reason why so many fall by temptation is, because it is got within them, and hath prevailed far before it be discovered to be a temptation. 2. He that is well acquainted with Satan's methods of tempting, will not only discern it sooner than another; but also knows his work and duty, and how to manage the conflict with it, which is a great matter. There are many poor souls that labour under strong temptations, and know not what to do : They go up and down com- plaining from Christian to Christian, whilst the judicious Christian plies to the throne of grace with strong cries, see 2 Cor. xii. 8. keeps up his watch, Luke xxii. 46. countermines the temptation, by assaulting that corruption^ by endeavours of mortification^ which Satan assaults by temptation, 1 Cor. ix. 27. 3. Lastly, To name no more ; he that is best acquainted with the mystery of temptation^ and can maintain his ground againstit, he shall be the preserving Christian under persecutions, and the victorious Christianover them. Here lies the main design of Satan, in raisingper- secution against the saints. It is not so much their blood that he thirst- eth after, as their fall by temptation : and all persecutions are design- ed by him to introduce his temptations. These work upon our fear, and feai' drives us into his trains and snares, Prov. xxix. 25. The devil's work in raising persecution, is but as the fowler's work in beat* ing the bush in the night, when the net is spread to take the birds^ which he can affright out of their coverts. He that understands that, is not easily moved by the strongest opposition, from his place and eo TREPARATION'S FOR SUrFEIlIXCS ; OR, duty ; and so is like to prove the most constant and invincible Chris- tian in times of persecution. Oh ! then, how necessary is it, that since all persecutions are in- tended as means to promote temptation, and that skill and insight into these designs of Satan so advantages as to frustrate his designs in both ? I say, how necessary is it that you should be all instructed wherein the strength of temptation lies ; as also how to resist those strong and dangerous temptations, which your sufferings only are intended to usher in, and make way for ? It will not be unseasonable or impertinent, then, in this clrapter, to shew you, First, Wherein the force and efficacy of temptation iieth ; Secondlij, What you are to do, when in a suffering hour such temptation shall assault you. And first. Quest. Wherein doth the efficacy and power of temptation lie ? Sol. I answer. It lies principally in three things. I. In the kind and nature of the temptation. II. In the craft and policy of Satan in managing it. III. In that secret correspondency that Satan hath with our cor- ruptions. I. It lies in the kind and nature of the temptation itself; for it is most certain, that all temptations are not alike forcible and danger- ous. Some are ordinarily more successful than others ; and such are these that follow. 1. Strange and unusual temptations, I mean not such as none have been troubled with before us; for there is not a dart in Satan's quiver, but hath been let fly at the breasts of other saints, before it was levelled at ours, 1 Cor. x. 13. But by strange and unusual, I mean such as the people of God are but rarely troubled with, and possibly we were never exercised with before. These are the more dangerous, because they daunt and amaze the soul, and ordinarily beget despondency, even as some strange disease would do that we know not what to make of, nor can learn that others have been sick of. 2. Mark them for most dangerous temptations, that are adapted and suited to your proper sin, or evil cojistitutiou : For certainly that is the most dangerous crisis of temptation when it tries a man there. Now, if he be not truly gracious, he falls by the root irre- coverably, Luke xxii. 5, 6. Or if sincere, yet without special assis- tance, and extraordinary vigilance, he falls scandalously, 2 Sam. xi. 2. compared with 1 Sam. xvi. 12. S. When it is a spiritual temptation, which rises undiscernibly out of the Christian's duties. This is the less suspected, because tempta- tions usually come from the strength Sind.\\\e\messo\^ corruptions; but this, from the slaughter and conquests we make of them. Duties, and enlargements in them, which are the poison of other lusts, prove the food and fuel of this, 1 Cor. iv. 7, 8. And how much the more THE T?KST OF WOllK IX THE A^'ORST TIMES. 61 Covert and close any temptation is, by so much the more dangerous it is. II. The strength and effiacy of temptation hes much in the skill and policy of Satan in the management of it : And hence they are called wiles, methods and devices, 2 Cor. ii. 11. Eph. vi. 11. and himself an old serpent, Rev. xii. 9. And among the rest of his deep and desperate stratagems these following are remarkable. 1. In employing such instruments to manage his temptations as arc least suspected, and have the greatest influence. J Teacher^ Gal. ii. 14. A w'lfe^ Gen iii. 6. Jobii. 9. Friends^ Acts xxi. 13. The devil knows it is a bad business, and therefore must make the best of it ; Paul's sorest trial was by his dearest friends. 2. In the orderly disposition and ranging of his temptations, begin- ning with little things first, and then by degrees working over to greater. His first motions are commonly most modest. Gen. iii. 1. Should he discover the depth of his design at first, it would startle the soul, and make it reply as Hazaei, " Am I a dog that I should " do thus.'*" It is far easier to gain his end by parts, than putting for all at once. r3. In endeavouring to engage the soul upon his own ground. I mean to tempt him from his station and duty where God sets, and expects to find him. He knows while you are with God, God is with you, 2 Chron. xv. 2. Whilst a man abides there, he abides with God, 1 Cor. vii. 24. Whilst he is there, the promise is a good breast-work to keep off all his darts : And therefore, as fishers, when they have spread their nets in the river, beat the fishes out of their coverts and caverns ; so doth Satan. 4. In not presenting the temptation, till the soul be prepared to receive it. He loves to strike when the iron is hot. He first lets their troubles come to an height, brings them to the prison, gibbet, or fire, and then offers them deliverance, Heb. xi. 35, 37. 5. In tiring our souls with a long continuance of temptations. What he cannot win by a sudden storm he hopes to gain by a tedious siege. Forty days together he assaulted the Captain of our salvation, Mark i. 13. And truly it is a wonder the soul yields not at last, that hath been tried long, Psal. cxxv. 3. " When the rod of the wicked " lies long upon the back of the righteous, it is much if he put not " forth his hand to iniquity." 6. In falling most violently upon them, when they are lowest and most prostrate in their spirits and comforts: So heassaulted Job witha temptation, to curse God mid die, when he sat in that deplorable state upon the dunghill, Job ii. 8, 9. He loves to fall upon us, as Simeon and Levi did upon the Shechemites, when we are sore and wounded : And therefore ordinarily you find times of c/it^m^ desoiionstohe times of diabolical temptations. So that, look, as the wild beasts of the desart come out of their dens in the night, and then roar after their prey, 62 PREPARATIONS FOR SUFFERINGS ; OR, Psal. civ. 20. so doth Satan, when the soul seems to be benighted ancf lost in the darkness of spiritual troubles. And this is the second thing wherein the efficacy and strength of temptation lies. III. Lastly, It lies in that secret correspondency Satan holds with our bosom enemies. Were it not for this domestic traitor, he could not surprize us so easily : As you see in Christ ; he could do nothing be- cause he found nothing to fasten a temptation on. He was like a chrystal glass filled with pure fountain water : So that though he should have been agitated and shaken never so much by temptation, yet no filthy sediment could appear ; but now we have an enemy within that holds intelligence with Satan without ; and this would prove a dc-v'il to us, if there were no other devil to tempt us, Jam. i. 14, 15. It is a fountain of temptation in itself Matth. xv. 19. and the chief instrument by which Satan doth all his tempting work, 2 Pet. i. 4. Our several passions and affections are the handles of his tempta- tions. Every thing, saith Epictetus, hath buo Xa^ag, two handles to take it by. Our affections are the handles of our souls. The temp- tation of self-confidence and pride takes hold of a daring and for- ward disposition, the temptation of apostasy upon a timorous disposi- tion, &c. These inbred lusts go over to the enemy in the day of battle, and fight against the soul, 1 Pet. ii. 11. This is a more dan- gerous enemy than the devil. It is true they both work against us, but with a double difference. Satan works externally and ohjectively ; but lust internally and jyhysically, i. e. quoad maferale, as it is capable of physical efficiency. " Sin wrought in me all manner of concupi- " scence," Rom. vii. 8. Yea, it is a subtle enemy that doth his busi- ness politicly, Rom. vii. 11 Sin deceived me ; it betrays with a kiss, strangles with a silken halter, Heb. ii. 12. Eph. vii. 22. These be his agents sitting at the coimcil-table in our own breasts, and there carrying on his designs effectually : Yea, it is the restless and perpetual ene- my, no ridding your hands of him. Satan is sometimes put to flight by resistance, Jam. iv. 7. and sometimes ceases his temptations, Luke iv. 13. But when he ceaseth to teiiipt and inject, thisceaseth not to irritate and solicit ; where we are, it will be ; it is our sad lot to be tied to it, and perpetually assaulted by it, Rom. vii. 24. We may say of it as Hannibal said of Marcellus, that it is never quiet, whether a conqueror, or conquered ; yea, it is a potent enemy too, it hauls men away to the commission of sin. Jam. i. 14. it seizeth the maga- zine of the soul, and delivers up the arms, I mean the members, to be orr'/.d abiz/ccg, weapons of unrighteousness. Thus you see wherein the efficacy and power of temptation con- sists. And it miglitily concerns you that are, or expect to be suffer- ers for Christ, to be acquainted with these things, and know where the strength of your enemy lies. But how shall the suffering saint so manage himself in a suffering THE BEST WORK IX THE WORST TIMES. 63 liour, as not to be captivated by temptations ? This brings me upon the second thing I promised ; viz. to prescribe some rules for the escaping or conquering of those temptations that arc incidental to a suffering state. And first, 1. Rule. Labour to cut off the advantages of temptations before they come. It is our inordinate love to life, estate, liberty, and ease, that gives the temptations so much strength upon us. Do not over- value them, and you will more easily part from them. Rev. xii. 11. O mortify self-love, and creature-love ; let your heart be loosened and weaned from them, and then the temptation hath lost its strength, 2. Rule. Secure to yourselves an interest in the heavenly glory. When once you clearly see your propriety in the kingdom above, you will set the hghter and lower by all things on earth. That is a preg- nant text to this purpose, Heb. x. 34. It is our darkness and un, certainties about those that make us cling so fast to these. 3. Rule. Settle this principle in your heart as that which you will never depart from, that it is better for you to fall into any suffering, than into the least sin, Heb. xi. 24, 25. This all will acknowledge, but how iew practise it ! Oh that you would practically understand and receive it ! Suffering is but a respective^ external, and temporal evil ; but sin is an universal, internal, and everlasting evil. 4. Rule. Believe that God hath cursed and blasted all the ways of sin, that they shall never be a shelter to any soul that flies for refuge to them, Mark viii. 35. Prov. xiii. 15. The way of transgressors is a hard and difficult M^ay. There is no security in the way of ini- quity. He that runs from suffering to sin, runs from the seeming to the real danger ; from the painted to the living lion. 5. Rule. Live up to this principle that there is no policy like sin- cerity and godly simplicity. This will preserve and secure you when carnal wisdom will expose and betray you. Psal. xxv. 2. Job ii. 3. Sinful policy never thrives with saints. 6. Rule. Consider sadly what the consequence of yielding up your- selves to temptations will be: The name of God will be dreadfully reproached, 2 Sam. xii. 14. A fatal stumbling-block is laid before the blind world, 1 Sam. ii. 36. The hearts of many upright ones made sad, Psal. xxv. 3. The fall of a professor is as when a standard- bearer fainteth ; and a dreadful wound it will be to thine own con- science, 2 Cor. ii. 7. Mat. xxv. 76. One hour's sleep of security may keep you many days and nights waking upon the rack of horror. 7. Rule. Never engage a temptation in your own strength, but go forth against it trembling in yourselves, and relying on Divine aids and assistances, Eph. vi. 10. What ! are you to grapple with spirits, to enter the lists with j^nncipaUties and powers ? Or what is your strength that you should hope ? 8. Rule. Let the days of your temptation be days of strong cries and supplications. Thus did Paul, 2 Cor. xii. 8. Psal. cix. 4. Your best posture to wrestle with temptation, is upon your knees. 6i PREPARATrONS FOU SUFrERTXGS ; ORj 9. Rule. Dwell upon the consideration of those choice encourage^ ments God hath laid up in the world for such a time. As, (1.) Though he give Satan leave to tempt you, yet you are still in his hand to preserve you, Deut. xxxiii. S. John x. 28. (2.) That whilst Sa- tan is sifting and trying you on earth, Christ is interceding for you in heaven, Luke xxii. 31, 32. (3.) That an eternal reward is laid up for those that overcome, Luke xxii. 28, 29. Rev. xxi. 7, 8. And now is this reward to be won or lost. Lastly., Be content till God open a door out of your temptations, 1 Cor. X. 13. The time of the promise will come. Acts vii. 17. Wait for it, though it tarry, and seem to be deferred ; in the end it will speak, and not lie, Hab. ii. 3. There was a secret door in the ark, though it could not be seen whilst the waters prevailed : And so there is in all your temptations, though at present it be not discernible by you. And thus have I brought you one step nearer to PauPs blessed frame. O give diligence to make yourselves ready for sufferings. CHAP. XII. SheKcth that a choice part of our preparation and readiness Jbr siif- firings consists in the improvement of our praying abilities^ and keeping close with God in that heavenly and excellent duty in days of suffering ; wherein also is opened the )tature and means of its improvement. X^RAYER is said to be amongst duties, as faith is amongst the graces. Doubtless it is of special use and service at all times to a Christian : But yet in suffering days it is of more than ordinary use and necessity, Heb. iv. 16. James v. 13. And therefore it is rec- koned among those choice pieces of armour which suffering saints are to put on, Eph. vi. 18. I will here briefly discover the necessity of it, and then shew you that a Christian may improve himself to an excellent degree in it ; and, lastly, prescribe some means for an improvement. The necessity of it to a suffering saint will demonstratively appear, if you consider, 1. That this duty is the outlet of troubles, and the best wa}^ the poor Cliristian liath to ease his heart when surcharged with sorrow. Griefs are eased by groans. Such evaporations disburden and cool the heart, as the opening of a vein in some cases doth. Oh the sensible ease that comes in this v^ay ! When grief in the mind, hke vapours in the air, are condensed into black clouds that overspread the soul, and darken that beautiful light that once shone there, then prayer, like the sun dispels and scatters them, 1 Sam. i. 18. Many a saint, by prayer, hath sucked the breast of ajn'omisc, and then fell asleep by THE BEST WORK IN THE WORST TIMES. 65 Divine contentment in the bosom of God. A time may come when thy heart is ready to break with trouble, and not a friend to whom thou canst open and ease it, and then blessed be God for prayer, Micali vii. 5, 6, 7. That which sinks others is, that when troubles iill and overwhelm their hearts, they try what reason, merry company, or outward comforts can do: But, alas! this is to palliate a cure, it returns again with the more violence : But prayer gives sensible re- lief, Psal. cii. title, Psal. Ixii. 8. For, (1.) This opens and give's a vent to troubles, Jer. xx. 12. (2.) It gives our troubles a diversion, and so a cure, Psal. v. 1. and the last verse compared. Yea^ (3.) By praying over them they are not only diverted, but sanctified, and so cease to be distracting, or destroying troubles. 2. As it gives a vent to our troubles, so an in-let to unspeakable comforts and consolations. See a pregnant instance of this. Acts xvi. 25. For, (1.) Hereby they obtain gracious answers from the Lord concerning their troubles, 2 Cor. xii. 9. In this also they meet the gracious smiles of God, which swallow up their troubles, Psal. Ixxxv. 8. And, lastly, hereby they prevail with God to open a seasonable and effectual door out of all their troubles, Psal. xxxiv. 4, 6. 3. Prayer begets and maintains holy courage and magnanimity in evil times. When all things about you tend to discouragement, it is your being with Jesus that makes you bold. Acts iv. 13. He that uses to be before a great God, will not be afraid to look such little things as men are in the face. The woman clothed with the sun, had the moon under her feet. And what need you have of courage in evil times, hath been already shewed. 4. This is a duty you may perform at any time, or in any condi- tion : No adversary can cut you off from it. It cannot be said so of many other duties. None can hinder the intercourse betwixt hea- ven and your souls: You may perform it in a prison. Acts xvi. 25. in a banished condition, Psal. Ixi. 2. And so is fitted for a suffering condition. Lastly, You must strive to excel in this, forasmuch as no grace within, or service without, can thrive without it. God hath ordained the whole work of grace to grow up to perfection this way, Judg. xix. 20. He will have all mercies fetched out this way, Ezek. xxxvi. 37. Jer. xxix. 11, 12, 13. All that comes from Goi to you, or to you from God, must come in this channel. Be convinced then of the need you have to improve yourselves herein, as ever you hope to stand in the evil day. But how are these praying abilities capable of improvement in the people of God ? Prayingabilities areeither external and common, or else internal and special. The external and common ability is nothing else but that dexterity and skill men get to express themselves to God in prayer. Thus many can put their meaning into apt and decent expressions. 66 PHEPARATtOXS FOR Stl'FEKIXGS ; OK, to which the Spirit sometimes adds his common touches upon the affections. And this hypocrites rest on, and glory in. Or else they are special and internal, whereby men are enabled to pour out their souls to God in a gracious manner. And this may be considered either in the habit or the act. The habit is given by the Spirit, when the principles of grace are first infused into the soul, Zech. xii. 10. Acts ix. 11. By being sanctified we are made near, and by acting those principles in prayer we are said to draw near, Psal. x. 17. Now in our actual drawing near to God^ the Spirit hath the chief and prin- cipal hand : And his assistance therein is threefold. 1. He excites the heart to the duty ; it is he that whispers to the soul to draw nigh to God, Psalm xxvii. 8. S. He suggests the matter of our prayers, and furnishes us with the materials, Rom. viii. 26. guiding us as to the matter, not only to what is lawful, but also to what is expedient for us. 3. He stirreth up suitable affections in prayer, Rom. viii. 26. And hence those groans and tears, those gaspings and vehement anhe- lation. But notwithstanding all our abilities, both habitual and ac- tual, be from the Spirit, and not from ourselves, yet are they capable of improvement by us : For though in respect of acquirement, there be a great difference betwixt natural and supernatural habits, yet theh' improvement is in the same way and manner ; and this improve- ment may be made divers ways : For, First, Though you have the Spirit, and can pray, yet you may learn to pray more humbly than before : Though you rise no higher as to words, yet you may learn to lay yourselves lower before the Lord, as Abraham and Ezra did, Gen xviii. 27. Ezra ix. 6. Secondly, You may learn to pray with more sincerity than formerly : Ah ! there is much hypocrisy and Jbrm edit ij in our 2)r ay e?'s, much of custom, &c. Now you may learn to pour out more aordial jpraye?'S, See Psal. xvii. 1. Psal. cxix. 10. Thirdly, You may learn to pray with more zeal and earnestness than before : Some saints have excelled and been remarkable for this, Dan. ix. 19. Hosea xii, 4. James v. 16. Fourthly, With more assiduity and readiness at all times for it, Eph. vL 18. Praying always, with all prayer. Hence Christ gives that commendation to the church, Cant. iv. 11. "Thy lips, O my ** spouse, drop as the honey-comb.'' The honey-comh often drops, but always hangs full of drops ready to fall. Fifthly, You may learn to pray with more faith : Oh the qualms of unbelief that go over our hearts in a duty; faith is the soul of prayer, and according to the faith God finds in them, he accepts and values them. Now in all these things you may improve your- selves abundantly. 1. By being more frequent in the duty, Job xxii. 21. " Ac- *' quaint thyself with the Almighty ;" in the Hebrew it is, accustom THE BEST WORK IN THE WORST TIMES. 07 thyself: Those that have been excellent have also been abundant in it, Psal. xv. 17. 2. By taking heed that you grieve not the Spirit, on whose influ- ences and assistances you so entirely depend : Even as much as a ship doth upon the gales of wind for its motion. ii. By honouring the Spirit which enables you to pray, and that especially two ways; (1.) By dependence on him; go not forth in your own strength to the duty, trust not to your own promptness, or preparations. (2.) By returning, and with thankfulness ascrib- ing the praise of all to him ; be humble under all enlargements : say, Not /, hut grace. 4. By searching your own hearts, and examining your necessities and wants, when you draw nigh to God ; this will be a fountain of matter, and give you a deep resentment of the worth of mercies prayed for. 5. Lastly, By looking more at the exercise of graces, and less at the discovery of parts ; by labouring for impressions more, and pumping for expressions less. And thus I have briefly shewed you how to furnish yourselves with this needful qualification also. CHAP. XIII. Wherein is shewed the necessity of going out of ourselves, even when our habitual and actual preparations are at the greatest height ; and depending as constantly and entirely upon the Spirit^ who is Lo7^d of all gracious influences, as if we had done nothing : Toge- ther with the means qjf^ working the heart to such a frame. A HUS you have seen your habitual and actual readiness for sufi*erings, and blessed is the soul that gives diligence to this work : But now lest all that T have said and you have wrought, should be in vain ; I must let you know, that all this will not secure you, unless you can, by humility, faith, and self-denial, go out of yourselves to Christ, and live upon him daily for supply of grace, as much as if you had none of all this furniture and provision for suf- ferings. I confess grace is a very beautiful and lovely creature, and it is hard for a man to look upon his own graces, and not doat upon them. But yet know, that if you had all these excellent prepara- tions that have been mentioned, yea, and all angelical perfections superadded, yet are you not complete without this dependence upon Christ, Col. ii. 10. Whenever you go forth to suffer for Christ, you should say at the head of all your excellent graces, duties, and preparations, as Jehoshaphat did, when at tlie head of a puissant and mighty army, 2 Chron. xx. 12. '' O Lord, I have no might nor *• strength, but my eyes are unto tliee.'' This is one thing in which Paul excelled, and was a special part of his readiness. See 1 Cor. Vol. VI. E C8 PREPARAtlONS FOR SL'FFERIXGS ; OR, XV. 10. What a poor creature is the eminentest saint, left to him- self in an hour of trial ? the hop^ the ivy, and the zvoodbine, are taught by nature to cling about stronger props and supporters : What they do by nature, /we should do by grace. The necessity and great advantage of this will appear upon divers considerations. Consid. 1. The Christian's own imbecility and insufficiency, even in the strength and height of all his acquirements and preparations ; what are you, to grapple with such an adversary ? Certainly you are no match for him that conquered Adam hand to hand in his state of integrity. It is not your inherent strength that enables you to stand, but what you receive and daily derive from Jesus Christ, John xv. 5. " Without me," or never so little separated from me, " ye can " do nothing ; all your sufficiency is of God," 2 Cor. iii. 5. Upon this very consideration it was, that the>apostle exhorts the Ephesians " to be strong in the Lord, and in the power of his might," i. e. not to depend upon their own stock and furniture ; but Divine assist- ances and daily communications; " For we wrestle not with flesh " and blood, but principalities and powers," Eph. vi. 10, 12. In his own strength shall no man prevail. Consid. 9j. It is the great design of God In tlie gospel to exalt his Son, and to have all glory attributed and ascribed to him, " That in " all things he might have the pre-eminence," Col. i. 18. That Christ " might be all in all," Col. iii. 11. Hence no saint must have a self-sufficiency, or be trusted with a stock as Adam was, but Christ being filled with all the fulness of God, and made the 'rc^uirov hz-alixov, or first receptacle of all grace ; " For it pleased the Father, that in " him all fulness should dwell;" all the saints are therefore to go to him for supplies, and of his fulness to receive, John i. 16. This ful- ness being a mmisterial fulness, like that of the sun, or of a fountain,, intended to supply all our wants. And hence it is that faith, a self- emptying and denying grace, is appointed to be the instrument of fetching our supplies from Christ. All must be derived from him, that all the praise and glory may be ascribed to him, Phil. iv» 14. And this is a most wise and congruous ordination of God, for hereby not only are his people the better secured, but by this also the reproach that lay upon Christ is rolled away. He was reproach- ed on earth, as barren, empty, weak ; " Can any good come out of " Nazareth .? He was looked upon as a " Root springing out of a " dry ground," but by this shall his reproach be wiped away : So that unless you will go about to cross the great design of God, in the exaltation of his Christ, you must go out of yourselves, and liumbly and constantly rely upon supplies from Christ and his grace to help in the times of need. Consid. 3. A Christian is constantly to depend upon Christ, not- withstanding all his own preparations and inherent qualifications: be- cause the activity even of inherent grace depends upon him. Inhe- THE BEST WORK IN THE WORST TIMES. 69 rent o-race is beholden to exciting and assisting grace for all it is en- abled to do. You cannot act a grace without his Spirit, 1 Cor. xv. 10. 2 Cor. iii. 5. John xv. 5. It may be said of grace in us, as it was " of the land of Canaan, Deut. xi. 10, 11, 12. " It is not as the " land of Egypt, whence ye came out, where thou sowed st thy seed, " and wateredst it with thy foot, as a garden of herbs : but a land of " hills and vallies, drinking water of the rain of heaven ; a land " which the Lord thy God careth for : his eyes are always upon it, " from the beginning of the year even to the end of the year." As the hfe and fragrancy of vegetables depend on the influences of hea- ven, so do our graces upon Christ. And hence he is called, (1.) A root, Isa. xi. 10. (2.) An head, Col. i. 18. (3.) A sun, Mai. iv. 2. (4.) A fountain, Zech. xiii. 1. All which comparisons do fully carry this truth in them. Consid. 4. Lastly, In this life of dependence lies your security ; and indeed this is the great difference betwixt the two covenants. In the first, Adam's stock was in his own hands, and so his security or misery depended upon the unconstrained choice of his own mutable and self-determining will. But now in the new covenant, all are to go to Christ, to depend upon him for supplies, and are so secured against all destructive dangers, Jude 1. 1 Pet. i. 5. Should you go forth in your own strength against a temptation, either your grace would fail, and you fall in the conflict ; or if you obtain any victory over it by your own strength, yet it is a thousand to one but your pride would conquer you, when you had conquered it: Like him that slew an elephant, but was himself slain by the fall of that elephant which he slew. But now, by this way, as God hath secured you against the dangers without ; so also the frame and constitution of this new covenant is such as prevents the danger arismg from our own pride too. Not Ego et Deus mens : I and my God did this; as was once said by a profane mouth ; " but self is abased, and the " Lord lifted up in his own strength," 1 Cor. v. 7. And thus I have briefly evinced the necessity of this daily dependence. But next it concerns you to know what this dependence we speak of is: this also I shall briefly open to you, laying down somewhat negatively^ and somewhat positively about it. 1. Negatively. It is not to deny the grace wrought in us by the Spirit; this were both injustice and ingratitude; we may know our own graces so as^ to be thankful for them, though not so as to be proud of them, 1 Cor. xv. 10. 2. Neg. It is not a lazy excuse from our duty : you do not depend^ but rather dishonour Christ, by so doing ; you must not say, because Christ must do all, therefore I must do nothing: but rather work out your salvation, because it is he that worketh both to will and to do, Phil. ii. 12, 13. These are not opposed, but suboi'dinated. 15 ut then positively, it lies in three things. 1- Positively. In seeing and acknowledging the infinite sufficiency E 2 to PEEPARATIONS FOR SUFFERINGS; Oil, and fulness that is in Christ : to acknowledge him to be all in all : not only by way of impefration procuring all, Heb. ix. 12. but also by way of application, bringing home to the soul all the blessings purchased by his blood, and settling us in the possession of it, John xiv. 3. And so from first to last to eye him as the author and fini- sher of our faith. 2. Posit In seeing the necessary dependence that all our graces have upon him. So that as you see the stream depending on the fountain, the beam upon the sun, the branch upon the root, the build- ing upon the foundation, even so do our graces upon Christ : on him they live, and cut off from him they die. " Our life is hid with " Christ in God," Col. iii. 3. When you see this, and also see that all your activity, and striving, is but as the hoisting up of the sails, in order to the motion of the ship, which can do nothing till there come a gale ; when you look upon your grace as a creature that must be upheld, fed, acted, and preserved by Christ, Col. ii. 19. then you are prepared for this act of dependence : As for instance, you can never depend upon Christ for the acting of that grace of hope, until you see Christ to be the prop and foundation of it, and that it depends upon him, as upon its cause, 1 Pet. i. 3. as upon its object, Heb. vi. 19. and as upon its Jbundation and ground work, Col. i. 27. You can never depend upon Christ for your joy and comfort, until you see what a necessary dependence this also hath upon him, Phil. iii. 3. and that, both as to its being and acting, John xvi. 22. You can never depend upon him, for strength in any duty, until you see how your duties depend upon Christ, not only for the strength by which they are performed, John xv. 4, 5. but also for acceptation when they are performed, 1 Pet. ii. 5. It were easy to instance in any other grace. (3.) It lies in * looking off from your own grace whenever you are put upon the acting of it, (I mean in regard of any dependence upon it) and looking by an eye of faith for acceptation to Christ, Heb. xii. 2. To the putting forth of which act of dependance upon Christ, holy ejaculations in our own on-sets upon duty, or those quick and vigorous Hftings up of our souls to God that way, are of special use, it being a duty fitted for the purpose, when there is no room for set and solemn prayer. And thus briefly of its nature. And to urge you to this duty, I shall offer these seven considera- tions : which, oh, that they might prevail upon your hearts, and make you for ever to clasp and cling about Christ more than ever you have done. Consideration 1, You have little reason to rely upon the strength of your own graces, for you may be easily deceived in that matter, and think you have much more grace than you have. How often are the common gifts of the Spirit mistaken for his special graces ! the sixth chapter to the Hebrews is able to make a man tremble in this thing. * A(po^vhat a heap of mischiefs and calamities did this good man live to see within his own walls, besides the many foreign troubles that came from other hands ! How many flourishing branches did God lop off from him, and that in their sins too? So that his day was a day of clouds, even from the morning unto the evening of it : Psal. cxxxii. 1. "Lord, remember David, and all his afflictions." AVell might he sav, " his house was not so with God.*" But what then, doth he faint and despond under these manifold calamities ? Doth he refuse to be comforted, because his children are gone, and all things in- volved in trouble .'' No, but you find, 2. He relieves himself by the covenant God had made with him : *' Yet hath he made with me a covenant."*" He looks to Christ, *• There is more in the covenant than this my house before God," as the Chaldee turns it *. This little word yct^ wraps up a great and so- vereign cordial in it. Though Amnon, Absalom, and Adonijah be gone, and gone with many smarting aggravations too ; " yet hath he ^' made ^vith me a covenant," yet I have this sheet-anchor left to se- cure me. God's covenant with me, in relation to Christ, this under- props and shores up my heart. This covenant was, without controversy, a gospel-covenant. It was David's gospel : For ali his salvation and all his desire were in it; which could never be, except Christ had been in it, who is the salva- tion of all the ends of the earth, and the desire of all nations. It is true, it was a more obscure and imperfect edition of the cotw^ nant of faith ; yet clearer than those that were made before it ; it came not up to the fulness and clearness of the discoveries made by Jeremy and Ezekiel : But yet in this covenant with David, God re- vealed more of Christ than had been ever revealed before ; for the light of Christ, like that of the morning, increased still more and more, till it came to a perfect day. It is worthy our observation, how God made a gradual discovery of Christ from Adam, down along to the New Testament times. It was revealed to Adam, that he should be the seed of the icomaii^ but not of what nation, till Abraham's time; nor of what tr'ihe^ till Jacob ; nor of what sex andjcimilfj, till David ; * Plus est juam here donius vieu ants Dcum, Jon. APPLIED TO AFFLICTED SAINTS. 89 nor that he should be born of a virgin, till Isaiali ; nor in what town^ till Micah. The first revelation of tliis covenant with David, was by Nathan the prophet ; 2 Sam. vii. 12, 13, 14. afterwards enlarged and confirmed, Psal. Ixxxix. By it he knew much of Christ, and wrote much of him. He spake o^\\is person, Psalm xlv. 6, 11. Psalm viii. 4, 5, 6. of his offices, both prophetical, Psal. xl. 8, 9, 10. priestlijy Psal. ex. 4. and Icingly, Psal. ii. 6. of his incarnation, Psalm viii. 5. of his death on the cross, Psal. xxii. 16, 17. of his burial, Psal. xvi. 8, 9, 10. resurrection, Psal. ii. 7. and triumphant ascension. Psalm Ixviii. 18. there was the sum of the gospel discovered, though in dark and typical terms and forms of expression ; but if out of this cove- nant as obscure as its revelation was, David fetched such strong sup- port and consolation amidst such a heap of troubles, then the argu- ment is good a fortiori : What support and comfort may we not draw thence, who live under the most full and perfect display of it, in all its riches and glory ; enough hath been said to prove it a gos- pel-covenant ; but if any doubt should remain of that, it will be fully removed, by considering, 3. The eximious properties and characters of the covenant, as we find them placed in the text ; and they are three, viz. (1.) Everlasting. (2.) Ordered in all things, and (3. Sure. (1.) It is an everlasting covenant, or a perpetual covenant, a cove- nant of eternity, * not in the most strict, proper, and absolute sense : For that is the incommunicable property of God himself, who neither hath beginning nor end ; but the meaning is, that the benefits and mercies of the covenant are durable and endless to the peope of God : For Christ being the principal matter and substance of the covenant, there must be in it an everlasting righteousness, as it is called, Dan. ix. 24. everlasting kindness. Isa. liv. 8. everlasting forgiveness, Jer. xxxi. 34. and in consequence to all these, everlasting consolation, Isa. Ii. 11. in all which the riches and bounty of free grace shine forth in their greatest glory and splendor. (2.) It is a covenant ordered in all things, or orderly prepared, dis- posed, and set, as the word imports -|-. Every thing being here dis- posed and placed in the most comely order, both persons and things here keep their proper place : God the Father keeps the place of the most wise contriver and bountiful donor of the invaluable mercies of the covenant : and Christ keeps the proper place both of the pur- chaser and surety of the covenant ; and all the mercies in it ; and be- lievers keep their place, as the unworthy receivers of all the gratuitous mercies and rich benefits thereof, and the most obliged creatures in r" — ■ — ■ ~~~ * 72bl2f >2^T2 hta&ri%ri aioiviog. i.e. A covenant of age. f "^Tii onlinavity disposuit, aptavit. F4 90 THE BALM OF THE COVEXA??T all the world to free grace, saying, although my house, yea, althougf? my heart and my soul be not so with God, yet hath he made with me an everlasting covenant. And as persons, so things, all things in this covenant stand in the most exquisite order, and exact correspondence to each other. O it is a ravishing sight to behold the habitude and respect of the mercies in the covenant, to the sins and wants of all tliat are in it ! Here are found full and suitable supplies to the wants oi' all God's people. Here you may see pardon in the covenant, for guilt in the soul ; joy in the covenant, for sorrow in the heart ; strength in the covenant, for all defects and weaknesses in the creature; stabi- lity in the covenant for the mutability in the creature. Never did the wisdom of God shine forth more in any contrivance in the world, (except that of Christ, the surety and principal matter of the cove- nant) than it doth in the orderly dispose of all things in their beauti- ful order, and comely proportions in this covenant of grace. (3.) It is « sure covenant, or a covenant safely laid up and kept, as the word imports* ; and upon this account the mercies of it are call- ed, " The sure mercies of David,'" Isa. Iv. 3. And so Psal. Ixxxix. 28. speaking of this very covenant, God saith, " My covenant shali " stand fast with him ;" there shall be no vacillancv, nor shaking in this covenant : and ver. 34. " My covenant will I not break, nor " alter the thing that is gone out of my lips." Every thing is as its foundation is. Now, God's covenant being founded in his unchange- able counsel and purpose, wherein there can be no lubricity, and Christ being the surety of it, it must needs be, as the text calls it, a sure covenant, wherein the faithfulness of God is as illustriously dis- played, as his bounty and wisdom are in the two })roperties of it. And such a covenant as this, so everlastingly, aptly disposed, and sure, must needs deserve that precious respect and high esteem from every believing soul, which David here doth pay it in. 4. The singular and high valuation he had of it, when he saith, " This is all my salvation, and all my desire," or as some translate -[• '• all my delight, or pleasure ;" i. e. here I find all repaired with an infinite overplus, that I have lost in the creature : Here is a hfe in death, fulness in wants, security in dangers, peace in troubles. It is all my salvation ; for it leaves nothing in hazard thatis essential tomy hapiness; and all my desire for it repairs whatever I have lost, or can loose : It is so full and complete a covenant, that it leaves nothing to be desired out of it. O it is a full fountain ! Here I repose my weary soul with full satisfaction, and feed my hungry desires with sweetest delights : so that my very soul is at rest and ease in the bosom of this blessed covenant. Thus you have the parts and sense of the text. The notes from it are three. Observation 1. That God's covenant people may he exercised ivith many sharp ajfflictions in their persons and families, Eccl. ix. 9. * ^ 172^ custodivit, servavit^ t r^'iH h^\. APPLIED TO AFFLICTED SAINTS. 91 Even David''s house was the house of mourning ; " Although my " house be not so with God, though he make it not to grow." All sorts of outward afflictions are incident to all sorts of men, " All " things (saith Solomon) come alike to all : There is one event to " the righteous, and to the wicked ; to the clean, and unclean ; to " him that sacrificeth, and to him that sacrificeth not." The provi- dences seem one and the same, though the subject on whom they fall be vastly different. Estates and children, health and liberty will still be like themselves, vanishing comforts, whoever be the owners of them. No man's spiritual estate can be known by the view of his temporal estate. A godly family cannot be a miserable^ but it may be a mournful family. Religion secures us from the lorath, but it does not secure us from the rod of God. The Lord hath chosen another way of expressing his love to his people, than by temporal and ex- ternal things : Therefore all things come alike to all. The cove- nant excludes the curse^ but includes the cross^ " If his children " forsake my law, he. then will I visit their iniquity with the rod> " and their sin with stripes : nevertheless my loving-kindness will I " not utterly take away." Nor indeed would it be the privilege of God's covenanted people, to be exempt from the rod ; a mark of bastardy can be no man's felicity, Heb. xii. 8. to go without the chastising discipline of the rod, were to go without the needful instructions and blessed fruits that accompany and result from the rod, Psalm xciv. 1^. Let us not therefore say as those iiTeligious persons did in Mai. iii. 14. " It is in vain to serve God, and what profit is it that we have " kept his ordinances, and walked mournfully before him 'f Surely none serve him in vain but those that serve him vainly. Godlinees cannot secure you from affliction, but it can and will secure you from hell, and sanctify your afflictions to help you to heaven. But I stay not here. Observation 2. A de dining family is a sore strolcefrom the hand- of God, and so to be acknoidedged wherever it falls. It was a growing sorrow to David, that his house did not grow ; and he eyed the hand of God in it. He made it not to grow, as he speaks in the text. He felt as many deaths as he had dead children. It is God that builds and destroys families; hcenlargeth and strait- eneth them again. A family may d^chne two ways, viz. either, 1. J^y the death: or, 2. By the degeneracy of its offspring. 1. By their death, when God lops off the hopeful springing branches thereof; especially the last and only prop of it, in whom not only all the care and love, but all the hope and expectation of the parents is contracted and bound up. For, The hearts of tender parents are usually bound up in the life of an only son *. As a man's wife is but himself divided, so his children * Omnis in asca/iio stat chari cura pareiUis. Vivgil. 9^ THE BALM OF THE COVENANT are but himself multiplied : and v,hen all love and delight, hope and expectation, is reduced to one, the affection is strong, and that makes the affliction so too. If it were not an unparalleled grief among all earthly griefs and sorrows, the Spirit of God would never have cho- sen and singled it out from among all other sorrows, to illustrate sor- row for sin by it, yea, sorrows for that special sin of piercing Christ, as he doth, Zech. xii. 10. " They shall look upon him whom they " have pierced, and shall mourn for him, as one that mourneth for an " only son/' How naked are these walls, and how unfurnished is that house, where the children (its best ornaments) are taken down and removed by death ? It is natural to all men to desire the conti- nuance of their names and families on the earth ; and therefore when God cuts off their expectations in that kind, they look upon them- selves as dry trees, or as the withering stalks in the fields, when the flowers are fallen off, and blown away from them. 2. Or, which is yet much worse, a family may decline by the de- generacy of its offspring. "When the piety, probity, and virtues of ancestors descend not with their lands to their posterity, here the true line of honour is cut off, and the glory of a family dies, though its children live ; the family is ruined, though there be a numerous offspring. Surely it were better mourn for ten dead children, than for one such living child. How many such wretched families can England shew this day ! How hath Atlieism and debauchery ruined and subverted many great and once famous families ! O it were better the arms of those fami- lies had been reversed, and their hands alienated, yea, better had it been a succession had failed, and that tlieir names had been blotted out, than that Satan should rule by profaneness in the places where God was once so seriousl}^ and sweetly worshipped. Whensoever therefore God shall either of these ways subvert a family, it becomes them that are concerned in the stroke, not only to own and acknowledge the hand of God in it, but to search their hearts and houses to find out the sins which have so provoked him ; yet not so as to fall into an unbecoming despondency of spirit, but withal to relieve themselves, as David here doth, from the covenant of God ; " Yet hath he made with me an everlasting covenant."" Which brings us to the third and principal point I shall insist on. Observ. 3. That the everlasting, iceJUordered, and sure covenant of grace ^ ajfords everlasting, well-ordered, and sure relief to all that are within the bonds of if, how many or how great soever their per- sonal or domestic trials and afflictions are. This point will be cleared to your understandings, and prepared for your use, by clearing and opening three propositions, which or- derly take up the sum and substance of it, viz. Proposition 1. That the minds of men, yea, the best men, are weak and feeble things under the heavy pressures of affliction, and will reel and sink under them, eoccept they be strongly relieved and under- projjped. APPLIED TO AFFLTCTEl-> SAT^'TS. 93 A bowing wall doth not more need a strong shore or hutlress^ than the mind of a man needs a strong support and stay from heaven, when the weight of affliction makes it incline and lean all one way, " Unless the law had been my delights, I should then have perished '^ in my affliction," Psal. cxix. 92. q. d. What sliift other men make to stand the shock of their afflictions, I know not ; but this I know, that if God had not seasonably sent me the relief of a promise, I had certainly gone away in a faint fit of despondency. O how season- ably did God administer the cordials of his word to my drooping, sinking soul ! This weakness in the mind to support the burdens of affliction, proceeds from a double cause, viz. 1. From the sinking weight of the affliction. S. From the irregular and inordinate workings of the thoughts of it. 1. From the sinking weight that is in affliction, especially in some sorts of afflictions : they are heavy pressures, ponderous burdens in themselves. So Job speaks, " O that my grief were tlioroughly *' weighed, and my calamity laid in the balances together ! For now ^' it would be heavier than the sand of the sea, therefore mv words " are swallowed up," Job vi. 2, 3, 4. q. d. If all the sand that lies upon all the shores in the Avorld, were shovelled up into one heap, and cast into one scale, and my sorrows into the other, my grief would weigh it all up. How heavy are the hearts of the afflicted ! what unsupportable sorrows do they feel and groan under, especially when God smites them in the dearest and nearest concerns they have in the world. 2. But especially the reelings and staggerlngs of the mind, are oc- casioned by the inordinate and irregular workings of its own thoughts. Were it but possible to keep the mind in a serene, sedate, and ordi- nate frame, our burdens would be comparatively light to what we now feel them to be ; but the falling of the thoughts into confusions, and great distractions, spoils all. Upon this account it is, that afflic- tions are compared to a stupifying doze, which casts the soul into ama.^ement, Psal. Ix. 3. " Thou hast shewed thy people hard things, " thou hast made us to drink the wine of astonishment."' xNffiictions are called the wine of astonishment, from their effects upon the mind : for under a great and sudden stroke of God, it is like a ivatch ivound up above its due height, so that for a time it stands still, neither grace nor reason move at all : and when it begins to move again, O how confused and irregular are its motions ! it is full of murmurs, disputes, and quarrels: these aggravate both our sin and misery. It is our own thoughts which take th',' arrow of God shot at us, (which did but stick before in our clothes, and was never in- tended to hurt us, but only to warn us.) and thrust it into our very hearts. For thoughts as well as poniards', can pierce and wound the hearts 94 THE BALM OF THE COVENANT of men, Luke ii. 35. " A sword shall pierce through thine own soul ;^ i. e. Thy thoughts shall pierce thee. They can shake the whole fabric of the body, and loose the best compacted and strongly jointed parts of the body : Dan. v. 6. '' His thoughts troubled him, and the " joints of his loins were loosed.^ And thus a man's own mind be- comes a rack of torment to him ; a misery which no creature, except men and devils, are subjected to. O how many bodies have been destroyed by the passions of the soul ! they cut through it, as a keen knife through a narrow sheath, " Worldly sorrow works death,'' le Cor. vii. 10. Proposition 2. TJie merciful God, in condescension to the weak- ness of his people, hath provided the best supports and reliefs for the feeble and afflicted spirits. " In the multitude of my thoughts within me, thy comforts de- '* light my soul," Psal. xciv. 17. Carnal men seek their relief un- der trouble, from carnal things ; when one creature forsakes them, they retreat to another which is yet left them, till they are beaten out of all, and then their hearts fail, having no acquaintance with God, or special interest in him : for the creatures will quickly spend all that allowance of comfort they have to spend upon us. Some try what relief the rules of philosoph?/ can yield them, supposing a neat sentence of Seneca may be as good a remedy as a text of David or Paul ; but, alas ! it will not do : submission from fatal necessity will never ease the afflicted mind, as Christian resignation will do. It is not the eradicating, but regulating of the affections, that composes a bur- dened and distracted soul. One word of God will signify more to our peace than all the famed and admired precepts of men. To neglect God, and seek relief from the creature, is to forsake the fountain of living waters, and go to the broken cisterns which can hold no water, Jer. ii. 13. The best creature is but a cistern, not a fountain ; and our dependence upon it makes it a broken cistern, strikes a hole through the bottom of it, so that it can hold no water. " I, even I (saith God) am he that comforteth you," Isa. Ivii. 12. The same hand that wounds you, must heal you, or you can never be healed. Our compassionate Saviour, to assuage our sorrows, hath promised he will not leave us confortless, John xiv. 18. Our God will not contend for ever, lest the spirit fail before him, Isa. Ivii. 16. He knew how ineffectual all other comforts and comforters would be, even physicians of no value, and therefore hath graciously prepared comforts for his distressed ones, that will reach their end. Proposition 3. God hath gathered all the materials a7id principles of our relief into the covenant of grace, and expects that we betake ourselves unto it, in times of distress, as to our sure, sufficient and only remedy.- As all the rivers run into the sea, and there is the congregation of all the waters; so all the promises and comforts of the gospel are gathered into the covenant of grace, and there is the congregation of APPLIED To AFFLICTED SAIXTS. 95 all tlie sweet streams of refreshment that are dispersed throughout the scriptures. The covenant is the store-house of promises, the shop of cordials and rare elixirs^ to revive us in all our faiiitings ; though, alas ! most men know no more what are their virtues, or where to find them, than an illiterate rustic put into an apothecary's skojJ. What was the cordial God prepared to revive the liearts of his poor captives groaning under hard and grievous bondage, both in Iv^ypt and in Babylon ? Was it not his covenant with Abraham ? And why did he give it the solemn confirmation by an oath, but that it might yield to him and all his believing seed, strong consolation , Heb. vi. 17, 18. the very spirit of joy amidst all their sorrows. And what was the relief God gave to the believing ^wm^c/i^ that kept liis sabbaths, took hold of his covenant, and chose the things in which he delighted ? " To them (saith he) will I give in mine house, and " within my walls, a place, and a name better than that of sons or " of daughters,'' Isa. Ivi. 4, 5. Though they were deprived of those comforts other men have in their posterity, yet he would not have them look upon themselves as dry trees ; a covenant-interest would answer all, and recompense abundantly the want of children, or any other earthl}^ comfort. Certainly, therefore, David was at the right door of relief and comfort, when he repairs to the covenant, as here in the text, " Yet " hath he made with me an everlasting covenant." There, or no- where else, the relief of God's afflicted is to be found. Now, to make any thing become a complete and perfect relief to an afflicted spirit, these three properties must concur and meet in it, else it can never effectually relieve any man. I. It must be able to remove all the causes and grounds of trou- bles. II. It must be able to do so at all times. III. It must be capable of a good personal security to us. For if it only divert our troubles, (as creature-comforts use to do,) and do not remove the ground and cause of our trouble, it is but an anodyne, not a cnre or remedy. And if it can remove the very ground and cause of our troubles for a time, but not for ever, then it is but a temporary relief: our troubles may return again, and we left in as bad case as we were before. And if it be in itself, able to remove all the causes and m-ounds of our trouble, and that at all times, but not capable of a personal security to us, or our well esta- blished interest in it, all signifies nothing to our relief. But open your eyes and behold, O ye afflicted saints, all these pro- perties of a complete relief meeting together in ihe covenant, as it is displayed in the text. Here is a covenant al le to remove all the grounds and causes of your trouble ; for it is ordered in cdl things ; or aptly disposed by the wisdom and contrivance of God, to answer every cause and ground of trouble and sorrow in our hearts. It is able to do this at all times ; as well in our day, as in David's or Abra- d(y lilE BALM OF THE COVENANT. ham's clay: for it is an everlasting covenant ; its virtue and efficacy i<» not decayed by time. And, lastly, is is capable of a good personal security or assurance to all God's afflicted people; for it is a, sure cove- nant. The concurrence of these three properties in the covenant makes it a complete relief^ and perfect remedy, to which nothing is ■wanting in the kind and nature of a remedy. These three glorious properties of the covenant are my proper province to open and con- firm, for your support and comfort in this day of trouble. I. That the covenant of' grace is able to remove all the causes and grounds of' a believer s trouble^ be they never so great or many. This I doubt not will be convincingly evidenced and demonstrated by the following arguments, or undeniable reasons. Argument I. Whatsoever disarms afflictions of the only sting ■whereby they wound us, must needs be a complete rehef and remedy to the afflicted soul. But so doth the covenant of grace, it disarms afflictions of the only sting by which they wound us. Therefore the covenant of grace must needs be a complete relief and remedy to the afflicted soul. The sting of all afflictions is the guilt of sin; when God smites, conscience usually smites too : and this is it that causes all that pain and anguish in the afflicted. It is plainly so in the example of the ividow of Zarephath, 1 Kings xvii. 18. when her son, her only son^ and probably her only child, died, how did that stroke of God revive guilt in her conscience, and made the affliction piercing and intoler- able! asappearsbyher passionate expostulation with Elijah, whothen sojourned in her house : " What have I to do w ith thee, O man of " God ? art thou come unto me to call my sin to remembrance, and " to slay my son ?'' q. d. AVhat injury have I done thee ? Didst thou come hither to observe my sins, and pray down this judgment upon my child for them .^ The death of her son revived her guilt, and so it generally doth, even in the most holy men. When Job looked upon his wasted body under afflictions, every wrinkle he saw upon it, seemed to him like a witness rising up to testify against liim. " Thou hast filled me with wTinkles, which is " a witness against me ; and my leanness rising up in me, beareth " witness to my face,'' Job xvi. 8. Affliction is like a hue and cry after sin in the ears of conscience, and this is the envenomed poisonous sting of affliction : pluck out this, and the afflicted man is presently eased, though the matter of the affliction still abide with him, and lie upon him. He is afflicted still, but not cast down by affliction ; the anguish and burden is gone, though the matter of trouble remain. This is plain both in scripture^ and in experience. Suitable here- unto is that strange, but sweet expression, " The inhabitants shall not " say I am sick, the people that dwell therein shall be forgiven their «' iniquities/' Isa. xxxiii. ^4. It is not to be imagined these people APPLIED TO AFFLICTED SAIXTS. M had found sucli a fortunate island, or happy climate^ where no disease could touch or invade their bodies ; no, sickness will find out the bodies of the best men, wherever they live ; wherever sin hath been, sickness and death will follow it. Heaven is the (3nly privileged place from these miseries : but the meaning is, though they be sick, they shall not feel the pains and burdens of sickness, " they shall not say " they are sick :'' x\nd why so ? because their iniquities are for* given ; plainly confirming what was before asserted, that the anguish of an affliction is gone as soon as ever the sting of guilt is pluckt out. And hence, pardoning of the soul, and healing of the body, are put together as conjugate mercies ; " Bless the Lord, O my soul, who " forgiveth all thine iniquities, and healeth all thy diseases," Psal. ciii. 1, 3. When the soul is at ease, the pains of the body are next to nothing : Sickness can cloud all natural joys, but not the joy of a pardon. Nay, which is yet more ; pluck out but the sting of sin, and there is no horror in death, the king of terrors, and worst of all outward evils. See how the pardoned believer triumphs over it : " O death, '• where is thy sting ? O grave, where is thy victory ? The sting of " death is sin," 1 Cor, xv. 55. They are words of defiance, as men use to deride and scorn a boasting, insulting enemy, when they see him cast upon his back, and his sword broken over his head. * Where are your boasts and menaces now .^ O death, thou hast lost thy sting and terror together. Thus the pardoned believer, with an holy gallantry of spirit, derides and contemns his disarmed enemy death. So then it is manifest, that whatever plucks out the poison- ous sting of affliction, must needs be an effectual remedy and cure to the afflicted person. But tliis the covenant of grace doth ; it reveals and applies gospel- remission to them that are within the blessed bond of it. '• This shall " be the covenant that I will make with the house of Israel ; I will *' forgive their iniquity, and I will remember their sin no more," Jer. xxxi. 33, 34. f Behold here a gracious, full, and irrecoverable par- don ! I ivill forgive, or be propitiously merciful, as that word imports; pointing plainly to Christ our propitiation, our sins are forgiven us for his name's sake. And a pardon as full as it hfrec ; iniquity and bin, smaller and greater, are here forgiven ; for Gcxl, in the remission of his people's sins, having respect to the propitiating blood of Christ, he pardons all as well as some; that blood deserving and ])urchasing the most full and complete pardons for his people, 1 John i, 7. " The blood of Christ cleanseth us from all sin." And this covenant-pardon is as firm, as it is/ree and full. So run the expressions in the grant, I icill 7'ememher their sin no more: Or m * Where is now thy threats ? See there thy fury laid. Ovid. t n^D //.£&/; i60[Ma.i, It respects the propitiatory expiation of sin by Christ, i\Ijo is therefore called i(X.(SliQi, and lAa^riom. l John ii. 2. and Rom. iii, 25. 9i^ IHE BALM OF THE C0\ EXANT the apostle's works, Hob. viii. 12. a ,ar,tM'js?M in, I will not remember them again : That is, not so remember, as to impute them, or con- demn my pardoned ones for them : For the pardoned persons come no more into condemnation. Job v. 24. Their sins are cast into the x3epths of the sea, Mic. vii. 19. Sooner shall the East and the West, the two opposite points of heaven, meet, than the pardoned soul and its sins meet again in condemnation, Psal. ciii. 12. Now, the case standing thus with all God's covenant people, all their sins being graciously, fully, and irrevocably forgiven them, how convincingly and sweetly doth this conclusion follow, that the cove- nant is a complete remedy to all afflicted believers ? As nothing can befal us before Christ and pardon be ours, which is sufficient to raise us, so nothing can befal us afterwards, which should deject and sink us. This is the first benefit afflicted believers receive from the cove- nant, and this alone is enough to heal all our sorrows. Jj'g. II. As the covenant of grace disarms all the afflictions of believers of the only sting by which they wound them : so it alters the very nature and property of their afflictions, and turns them from a cu7'se into a hJesswg to them : And in so doing, it becomes more than a remedy^ even a choice benefit and advantage to them. All afflictions in their own nature, are a part of the curse ; they are the consequence and punishments of sin ; they work naturally against our good : But when once they are taken into the covenant, their nature and property is altered. As waters in their subterranean passages, meeting some vii'tuous mineral in their course, are thereby impregnated, and endowed with a rare healing property to the body ; so afflictions passing through the covenant, receive from it a heahng virtue to our souls. They are, in themselves, sour and harsh, as wild hedge-fruits ; but being ingrafted into this stock, they yield tlie pleasant fruits of righteousness. " If his children break my sta- *' tutes, and keep not my commandments, then will I visit their ini- " quity with the rod, and their sins with stripes: Nevertheless my " loving-kindness will I not utterly take away, nor suffer my faith- " fulness to fail." Psal. Ixxxix. 30, 31. Here you may see all the rods of affliction put into the covenant, as Aaron's rod was into the ark. And hence two things necessarily follow. (1.) That such afflictions can do the children of God no liurt. They may affright, but cannot hurt them : We may meet them with fear, but shall part from them with joy : An unsanctified rod never did any man good, and a sanctified rod never did any man hurt: He may afflict our bodies with sickness, deny, or cut off our comfort in children, impoverish our estates, let loose persecutors upon us ; but in all this he really doth us no hurt, as he speaks in Jcr. xxv. 6. No more hurt than a skilful surgeon doth in saving his patient's life, by cutting off a mortified, gangrened member : No more hurt than frost and snow do the earth in killing the rank weeds that exhausted the sap and strength of it, and preparing and mellowing it to produce ArrLIED TO xVFFLICTED SAINTS, 99 a fruitful crop of corn. By these he recals our minds from vanity, weans our fond and ensnaring affections from the world, discovers and mortifies those lusts which gentler methods and essays could not do : And is this for our hurt ? I confess God's thoughts and ours often differ upon this case.- We measure the good and evil of providences, by their respect to the ease and pleasure of our flesh, but God sees this is the way to cast our spirits into a dead formality, and in removing them, he doth but deprive us of the occasions and instruments of spiritual mis- chiefs and miseries, in which certainly he doth us no hurt. (2.) But that is not all. Afflictions once put into the covenant, must promote the good of the saints ; they are beneficial, as well ai harmless things. " We know (saith the apostle) that all things work *' together for good to them that love God." This promise is the compass which sets the course, and directs the motions of all the afflic- tions of the people of God ; and no ship at sea obeys the rudder so exactly, as the troubles of the righteous do the direction of this pro- mise. Possibly we cannot discern this at present, but rather pre- judge the works of God, and say all these things are against us ; but hereafter we shall see, and with joy acknowledge them to be the happy instruments of our salvation. How often hath affliction sent the people of God to their knees, "with such language as this, ' O my God, how vain and sensual hath * this heart of mine been under prosperity ! How did the love of * the creature, like a sluice, cut in the bank of a river, draw away * the stream of my affections from thee ! I had gotten a soft pillow * of creature-comforts under ray head, and I easily fell asleep, and * dreamed of nothing but rest and pleasure, in a state of absence * from thee ; but now thy rod hath awakened me, and reduced me * to a right sense of my condition. I was negligent or dead-hearted ' in the course of my duty, but now I can pray more fervently, feel- * ingly, and frequently, than before. O it was good for me that I ' have been afflicted. O, saith God, how w^ell was this rod bestow- * ed, which hath done my poor child so much good ; now I have ' more of his heart, and more of his time and company than ever ; ' now I hear the voice, and seethe gracious workings of the spirit of * my child after me again, as in the days of his first love.' The sum of all this you may see in the ingenuous meltings of Ephraim under a sanctified rod, Jer. xxxi. 19, 20. and the sounding of the bowels of mercy over him. ' Ephraim mourns at God's feet, and God falls ' upon Ephraim's neck. I have been as a beast, saith Ephraim : ' Thou art a dear son, a pleasant child, saith God. My bowels are ' troubled and j)ained for sin, saith Ephraim : And my bowels are ' troubled for thee, and my compassions rolled together, saith God, O blessed fruits of sanctified rods ! such precious effects as these rich- ly repay you for all the pain and anguish you feel. And thus as the wound of a scorpion is healed by applying its own oil, so the evil of Vol. VI, G 100 l-HE BALM OF THE COVENANT affliction is cured by the sanctified fruits that it produceth, when it is once put into the covenant. Arg. III. The covenant doth not only alter the nature and property of the saints afflictions, but it also orderly disposes^ and aptly places them in the frame of providence, among the other means and instru- ments of our salvation ; so that a council of angels could never place them, or the least circumstance belonging to them, more aptly and advantageously than it hath done. The knowledge of this must needs quiet and fully relieve the afflicted soul : And who can doubt it that believes it to be a covenant ordered in all things, as the text speaks? Here all things, yea, the most minute circumstances that befal you, are reduced to their proper class and place of service ; so exactly ordered, that all the wisdom of men and angels know not how to mend or alter any thing to your advantage. If a small pin be taken out of the frame of a watch, and placed any where else, the motion is either presently stopped, or made irre- gular. And as Galen observes of the curious fabric of an human body, that if the greatest naturalists should study an hundred years to find out a more commodious situation, or configuration of any part thereof, it could never be done. It is so here : No man can come after God and say, this or that had been better placed or timed than it is, if this affliction had been spared, and such an enjoyment stood in the room of it, it had been better. All God's providences are the results and issues of his infinite wisdom : For " he works all things ^' according to the counsel of his own will," Eph. i. 11. The wheeU^ i. e. the motions and revolutions of providence are full of eyes, Ezek. i. 18. They are well advised and judicious motions, Non cceco im^ petu •volvuntur rotce ; they run not at random. The most regular and excellent working must needs follow the most deep and perfect counsel, Isa. xxviii. 29- " He is deep in counsel, and excellent in *' working." Now, every affliction that befals God's covenanted people, being placed by the most wise and infinite counsel of God in that very order, time, and manner in which they befal them, this very affliction, and not that, at this very time, and not at another, (it being always a time of need, 1 Pet. i. 6.) and ushered in by such forerunning occa- sions and circumstances : it must follow, that they all take the proper places, and come exactly at the fittest seasons ; and if one of them Avere wanting, something would be defective in the frame of your happiness. As they now stand, they work together for your good, ■which displaced, they would not do. It is said, Jer. xviii. 11. " Behold, I frame evil, and I devise a de- *' vice." It is spoken of the contrivance and frame of afflictions, as the proper works of God. The project of it is laid for his glory and the eternal good of his people. It turns to their salvation, Phil. i. 19. But O how fain would we have this of that affliction screwed out of the frame of providence, conceiving it would be far better out APPLIED TO AFFLICTED SAIKT5. 101 than in ! O if God had spared my child, or my health, it had been better for me than now it is. But this is no other than a presump- tuous correcting and controuling of the wisdom of God, and so he interprets it. Job xl. 2. " He that reproveth God, let him answer it." God hath put every affliction upon your persons, estates, relations, just where you find and feel it; and that whole frame he hath put into the covenant, in the virtue whereof it works for your salva- tion ; and therefore let all disputings and reasonings, all murmurs and discontents cease ; nothing can be better for you, than as God hath laid it; and this, one would think, should heal and quiet all. You yourselves would mar all, by presuming to mend any thing. *' Who hath directed the Spirit of the Lord, or being his counsellor, *' hath taught him.? With whom took he counsel, and who instructed *' him, and taught him in the path of judgment, and taught him *' knowledge, and shewed to him the way of understanding .?^ Isa. xl. 18, 14. Well then, be satisfied it is best as it is; and nothing can be so advantageous to you, as God's projects and contrivance, ■which you are so uneasy under, and dissatisfied about. Arg. IV. As the covenant sorts and ranks all your troubles into their proper classes and places of service, so it secures the special, gracious presence of God with you in the deepest plunges of distress that can befal you ; which presence is a full relief of all your troubles, or else nothing in the world is or can be so. The very heathens thought themselves well secured against all evils and dangers, if they had their petty household-gods with them in their journeys: but the great God of heaven and earth hath engaged to be with his people, in all their afflictions and distresses. As a ten- der father sits up himself with his sick child, and will not leave him to the care of a servant only ; so God thinks it not enough to leave his children to the tutelage and charge of angels, but will be with them himself, and that in a special and peculiar way : so run the express "Words of the covenant, Jer. xxxii. 40. " I will not turn away from *' them to do them good, but I will put my fear into their hearts ; *' and they shall not depart from me.*" Here he undertakes for both parts, himself and them. / will not, and they shall not. Here is the saints security for the gracious presence of God with them, a presence which dispels all the clouds of affliction and sorrow, as the sun scatters the morning mists. The God of all consolation is with you, O poor dejected believers, and will not such a presence turn the darkness into light round about you ? There is a threefold presence of God with his creatures. 1. Essential, which is common and necessary to all. 2. Gracious, which is peculiar to some on earth. 3. Glorious, which is the felicity of heaven. The first is not the privilege here secured; for it is necessary to all, good and bad : In him we all live, and move, and have our being. The vilest men on earth, yea, the beasts of i\iQ field, and the very devils G2 102 tHE BALM OF THE COVEXA^^t in hell, are always in this presence of God^ but it is tlieir torment, rather than their privilege. The last is proper to the glorified saints and angels. Such a presence embodied saints cannot now bear ; but it is his special gracious presence which is made over and secured to them in the covenant of grace ; and this presence of God is mani- fested to them two ways. 1. Internally, by the Spirit. 2. Externally, by Providence. 1. Internally, by the Spirit of grace dwelling and acting in them^ this is a choice privilege to them in the day of affliction : for hereby they are instructed and taught the meaning of the rod, Psal. xciv, 12. " Blessed is the man whom thou chastenest, and teachest him *' out of thy law." O it is a blessed thing to be taught so many les- sons by the rod, as the Spirit teacheth them ! Surely they reckon it an abundant recompense of all that they suffer. " It is good for me " that I have been afflicted, that I might learn thy statutes," Psal. cxix. 71. Yea, he refreshes as well as teaches, and no cordials revive like his. " In the multitude of the thoughts I had within me, thy '' comforts delight my soul," Peak xciv. 19- Yea, by the presence and blessing of his Spirit, our afflictions are sanctified to subdue and purge out our corruptions. "By this shall the *' iniquity of Jacob be purged, andthis is all the fruit to takeaway sin,'' Isa. xxvii. 9. Now, if a man be instructed in the ends and designs of the rod, refreshed and comforted under every stripe of the rod, and have his sins mortified and purged by the sanctification of the Spirit upon his afflictions ; then both the burdensomeness and bitterness of his afflictions are removed, and healed by the internal presence of the Spirit of God with his afflicted ones. 2. Besides this, God is providentially present with his people, in all their troubles, in a more external way; ordering all the circumstances of their troubles to their advantage. He orders the degree and ex- tent of our afflictions, still leaving us some mercies and comforts to support and refresh us, when others are cut off. In measure doth he debate with his covenanted people, staying the rough wind in the day of the east-wind, Isa. xxvii. 8. He might justly smite allour outward comforts at once, so that affliction should not rise up the second time: for what comfort soever hath been abused by sin, is thereby forfeited into the hand of judgment. But the Lord knows our inability to sustain such strokes, and therefore proportions them to our strength. We have some living relations to minister comfort to us when mourning over our dead : He makes not a full end of all at once. Yea, and his providence supports our frail bodies, enabling them to endure the shocks and storms of so many afflictions, without ruin. Surely there is as much of the care of Providence manifested in this, as there is in preserving poor crazy leaking barks, and weather- beaten vessels at sea, when the waves not only cover them, but break into them, and they are ready to founder in the midst of them. APPLIED TO AFFLICTED SAINTS. 103 O what a singular mercy is the gracious presence of God with men ! even the special presence of that God, " who is ubove all, and through " all, and in you all," as the apostle speaks, Eph. iv. 6. Ahmw all, in majesty and dominion ; through all, in his most efficacious provi- dence ; and in you all, by his grace and Spirit. As he is above all, so he is able to command any mercy you want, with a word of his mouth ; as he is through all, so he must be intimately acquainted with all your wants, straits, and fears; and as he is in you all, so he is engaged for vour support and supply, as you are the dear members of Christ's mystical body. Objection. But methinks I hear Gideon's objection rolled into the way of this sovereign consolation : " If God be with us, why is all " this evil befallen us ?" Solution. AXUvhai? If it had been all this rebellion and rage against God, all this apostasy and revolting more and more, all this contu- macy and hardness of heart under the rod ; then it had been a weighty and stumbling objection indeed : but to say, If God be with us, why are all these chastening corrections and temporal crosses be- fallen us ? why doth he smite our bodies, children or estates ? is an objection no way fit to be urged by any that are acquainted with the scriptures, or the nature and tenor of the covenant of grace. Is afflicting and forsaking all one with you ? must God needs hate, be- cause he scourgeth you ^ I question whether Satan himself hath impudence enough to set such a note or comment upon Heb. xii. 6. *' For whom the Lord loveth, he chasteneth, and scourgeth every '* son whom he receiveth.*'* No, no. Christian, it is not a chastening rod, but the denying of such a favour, and suffering men to sin with impunity, and go on prosperously in the way of their own hearts, that speaks a rejected man, as the next words, ver. 7. inform you. As he never loved you the better for your prosperity, so you may be confident he loves you never the less for your adversity : and will not this close and heal the wounds made by affliction ? What, not such a promise as this, / will he with him in trouble, Psal. xci. 15. Will not such a presence revive thee ? What then can do it ! Moses reckoned that a wilderness with God, was better than a Canaan without him, '' If thy presence go " not with me, (saith he) then carry us not hence,'' Exod. xxxiii. 15. And if there be the spirit of a Christian in thee, and God should give thee thine own choice, thou wouldst rather chuse to be in the n^.idst of all these afflictions with thy God, than back again in all thy pros- perity, and among thy children and former comforts, without him. Arg. V. As this covenant assures you of God's gracious and special presence, so it fully secures all the essentials and substantial of your happiness, against all hazards and contingencies ; in which security lies your full relief and complete remedy against all your troubles for the loss of other things. There be two sorts of things belonging to all God's people, viz, G 3 104 THE BALM OF THE COVENANT 1. Essentials. 2. Accidentals. 1. They have some things which are essential to their happiness ; such are the loving-kindness of God, the pardon of sin, union with Christ, and eternal salvation. And they have other things which are accidentals, that come and go, live and die, without affecting or altering their happiness ; such are health, estates, children, and all sorts of relations and earthly comforts. These are to our happi- ness, as leaves are to the tree, which fade and fall away without endangering the tree ; but the other as the vital sap, without which it withers and dies at the very root. Now if it can be made out that the covenant fully secures the former ; then it will strongly follow, that it therein abundantly relieves us under all our sorrows for the latter : And that it doth so, will evidently appear by reviewing the covenant, wherein you shall find all these substantial and essential mercies of believers, fully secured against all hazards and contin- gencies whatsoever. There the loving-kindness of God is secured to their souls, what- ever afflictions he lays upon their bodies, " Nevertheless my loving- '' kindness will I not take away,'' Psal. Ixxxix. 33. And their par- don is as safe as the favour of God is ; it is safely locked up in that promise, " I will remember their sins no more," Jer. xxxi. 34. Yea, heaven, together with our perseverance in the way to it, are both put out of hazard by that invaluable promise, " They shall never perish, " neither shall any man pluck them out of my hand," John x. 28. Thus are all the essentials of a believer's happiness secured in the covenant ; and these being safe, the loss of other enjoyments should not much affect or wound them, because if he enjoy them, they add nothing to his happiness ; and if he lose them, he is still happy in God without them. And this unriddles that enigmatical expression of the apostle, 2 Cor. vi. 10. "As having nothing, yet possessing all *' things :" i. e. the substraction of all external things cannot make us miserable, who have Christ for our portion, and all our happiness entire in him. If a man travelling on the road, fall into the hands of thieves, who rob him of a few shillings, why this doth not much affect him ; for though he has lost his spending money, yet his stock is safe at home, and his estate secure, which will yield him more. Or if a man has been at court, and there obtained a pardon for his life, or a grant of a thousand pound per amuim, and returning home should chance to lose his gloves, or his handkerchief, sure if the man be in his wits, he will not take on or mourn for the loss of these*trifles, whilst the par- don or grant is safe. Surely these things are not worth the men- tioning. It is true, the loss of outward and earthly things are to a believer real trials, yet they are but seeming losses : and therefore they are ex- pressed in the apostle's phrase, with a tanquam, s'lcut : " As chasten^ APPLIED TO AFFLICTED SAINTS. 105 ** ed, and not killed ; as sorrowful, yet always rejoicing," 2 Cor. \i. 9. And if your losses be but as it were losses, your sorrows should be but as it were sorrows : much like a physic-sickness, which we do not call a proper sickness, but as it were a sickness because it conduceth to the health, and not to the hurt of the person ; as all God's medicinal afflictions on his people also do. Indeed, if the stroke of God were at our souls, to cut them off from Christ and heaven, to raise our names out of the covenant, or revoke the pardon of sin; then we had cause enough to justify the extremity of sorrow ; cause enough to weep out our eyes, and break our hearts for such a dismal blow as that would be. But blessed be God you stand out of the way of such strokes as these; let God strike round about you, or lay his hand upon any other comforts you possess, he will never smite you in these essential things, which is certainly enough to allay and relieve all your other sorrows. My name is blotted out of the earth, but still it is written in hea- ven. God hath taken my only son from me, but he hath given his only Son for me, and to me. He hath broken off my hopes and expectations as to this world, but my hopes of heaven are fixed sure and immoveable for ever. My house and heart are both in confu- sion and great disorder, but I have still an everlasting covenant, ordered in all things, and sure. I cannot say my son liveth, but I can still say, " I know that my Redeemer liveth. The grass " withereth, and the flower fadeth ; but the word of the Lord abid- " eth for ever," Isa. xl. 8. Arg. VI. As God strikes none of the substantial mercies of his co- venant people, so when he doth smite their external accidental com- forts, the covenant of grace assures them, that even those strokes are the strokes of love, and not wrath ; the wounds of a friend, and not of an enemy ; which is another singular relief to the afflicted soul. The most frightful thing in any affliction, is the mark or character of God's wrath which it seems to bear : take away that, and the afflic- tion is nothing. " O Lord, rebuke me not in thine anger, neither " chasten me in thy hot displeasure," Psal vi. 1. He doth not de- precate the rebukes, but the anger of God ; not his chastening, but his hot displeasure. God's anger is much more terrible than his re- buking, and his hot displeasure than his chastening. Therefore he intreats, that whatever God did to him in the way of affliction, he would do nothing in the way of wrath ; and then he could bear any thing from him. A mark of Divine anger engraven upon any afflic- tion, makes that affliction dreadful to a gracious soul. But if a man be well satisfied, that whatever anguish there be, yet there is no anger, but that the rod is in the hand of love : O how it eases the soul and lightens the burden ! Now this desirable point is abundantly cleared in the covenant ; where we find a clear consist- ence, yea, a necessary connection betwixt the love and the rod of G4 106 THE BALM OF THE COVENANT God, Psal. Ixxxix. 31. and Heb. xii. 6. Nay, so rare are the afflic- tions of the saints from being marks of his wrath, that they are the fruits and evidences of his fatherly love. Two men walking through the streets, see a company of boys fight- ing, one of them steps forth, and singles out one of those boys, and carries him home to correct him ; which of the two, think you, is that child's father.^ The case standing thus with all God's people, surely there is no reason for their despondencies whatever their af- flictions be. Arg. VII. Lastly, The covenant doth not only discover the con- sistence and connection betwixt the love and the rod of God, but it also gives full satisfaction to the saints, that whatsoever contemporary mercy they are deprived of, which was within the bond of the cove- nant when they enjoyed it, is not lost, but shall certainly be restored to them again with a rich improvement, and that they shall enjoy it again to all eternity. What a rare model or platform of consolatory arguments hatli the apostle laid down to antidote our immoderate sorrows, for the death of our dear relatives which died interested in Christ and the covenant ! 1 Thes. iv. 13, 14, 15, 16, 17, 18. "I would not have you igno- ^•' rant, brethren, concerning them which are asleep," they are not dead, but asleep. Sleep is but a parenthesis to the labours and tra- vels of this life ; and it is but a partial privation, not of the habit, but acts of reason, to which, upon awaking, the soul returns again. Just such a thing is that which in believers is commonly called death. And we do not use to bewail our friends because they are fallen asleep : and therefore it no way becomes us to sorrow as those that have no hope, nor to look upon them as lost ; for as he strongly argueth and concludeth (ver. 14.) their restoration to their bodies, yea, and to our enjoyment again, is fully secured both to them and us by the resurrection of Jesus from the dead. The influence of his resurrection is by the prophet Isaiah compared to the morning- dew, Isa. xxvi. 19. to shew that what virtue there is in the morning- dew, to cause the languishing plants of the earth to revive and flourish, that and much more there is in the resurrection of Christ, to revive and quicken the dead bodies of these saints ; their bodies shall be restored by virtue of the warm animating dew or influence of his resurrection. Objection. But the marvellous change which the resurrection makes upon glorified bodies, and the long separation of many ages betwixt us and them, seems to make it impossible for us to know them, as those that were once related to us upon earth ; and, if so, then that comfort which resulted from them, as in relation to us, is perished with them at death. Solution. Whatever change the resurrection shall make on their bodies, and the length of time betwixt our parting with them on earth, and meeting them again in heaven shall be ; neither the one nor the APPLIED TO AFFLICTED SAIXTS. 107 other seem sufficient to destroy the grounds of our hope, that we shall know them to be the very persons that were once so dear to us upon earth. There may remain some Uneament or property of indivi- duation, whereby the acute glorified eye may possibly discover who they were ; or if not, yet none can doubt but it may be discovered to us by revelation from God ; and that one way or other it will be discovered, is highly probable, because nothing will be denied to that perfect state which may contribute to, or complete the joy and hap- piness thereof, as we cannot but think this knowledge will do. If Adam knew Eve to be flesh of his flesh, and bone of his bone, in the state of innocence; and if the apostles knew Moses and Elias upon the mount, yea, if Dives in hell knew Abraham and Lazarus in heaven; sure we may well allow that knowledge to the glorified saints in heaven, which we find in the state of innocence, or in the sinful state on earth, or in the state of the damned in hell. And if so, then the covenanted parents shall be able to say in that day, this was our child for whom we prayed and travailed again, till Christ was formed in him ; this is he whom we educated for God, and trained up in the nurture and admonition of the Lord : and now we sec the fruit of our prayers, counsels, catechisings ; a child of so many prayers perished not. And the covenanted child shall say, this was my pious Father, who took such care for my soul ; and this my tender mother, who, like another Monica, was zealously con- cerned for my eternal happiness. These are they that sowed so many prayers, which God gave them not time to reap the fruits of on earth, but now they shall reap the fruit and comfort of them for ever. O joyful meeting in the kingdom of God ! The joy of such a meeting abundantly recompenses for all the tears and groans of a dolorous parting. Now, put all this together, and value the arguments produced to make good the first thing propounded, namely, the sufficiency of the covenant to relieve and remedy all the sorrows and losses of believers, be they never so many, or so great : this cannot be doubted, since it hath been proved, that it disarms all their afflictions of the only sting by which they wound ; alters the very nature and property of their afflictions, turning them from curses into blessings; rariksand disposes them into their proper class and place of service, so as the counsel of n^en and angels could never lay them better to our advantage ; engages the gracious and special presence of God with you in all your troubles; secures all your essential and substantial mercies from all hazards and contingencies ; discovers a consistency, yea, a connection betwixt the rod and the love of God ; and assures you, that whatever temporal mercy you ever enjoyed, in and by virtue of the covenant, shall be re- stored to you again with an admirable improvement, and singular ad- vantage. It is by all this, I say, abundantly proved, that the cove- nant is a sovereign and effectual remedy to all the sorrows of God's 108 T«E BALM OF THE COVENANT people; and that it was no hyperbole in David's encomium^ when he called it his salvation, and all his desire. Butthen, as I hinted before, II. It must be able to do these things at all times, and in all ages, or else it will be but a temporary relief to some only and not to all. Now, that the covenant hath this ability in all ages, and is as able to relieve us now, as it was to relieve David in his day fully appears by the epithet given it in the text, it is an EVERLASTING COVE^ NANT. " Yet hath he made with me an everlasting covenant." Time is the measure of other things ; but everlastingness is the measure of the covenant. When the Lord espouseth a people to himself in covenant, " he betrothes them to himself for ever," Hos. ii. 19. And from that day forward they may say on good grounds, " This God is our God for ever and ever ; he will be our guide '' even unto death," as it is in Psal. xlviii. 14. Nothing in nature is so firmly established as the covenant is. Hills and mountains shall sooner start from their basis and centre, and fly like wandering atoms up and down in the air, than this covenant shall start from its sure and steadfast foundation, Isa. liv. 10. The causes and reasons of the immutability of the new covenant, 9.re, 1. The unchangeable purpose of God, which is a sure and stead- fast foundation, 2 Tim. iii. ^9. " Nevertheless, the foundation of " God standeth sure, having this seal, the Lord knoweth them that '' are his." The first act of God's love to the creature, is that by which he chooseth such a one to be his, and is therefore called the foundation of God, as being that on which he lays the superstructure of all other mercies. And this stands sure, there can be no vacillancy or slipperiness in such a foundation ; for he knows who are his ; he knows them as his creatures, and as his new creatures in covenant with him ; as his by election, and his by covenant-transaction and compact. The purpose of his grace before time, gave being to the covenant of grace in time, and is the foundation of it. 2. The free grace of God in Christ, is that which gives immuta- bility to this covenant. It is not built upon works, but grace : " Therefore it is of faith, that it might be by grace : to the end the '' promise might be sure to all the seed," Rom. iv. 16. This cove- nant is not founded as the first was, upon the variable and incon- stant obedience of man, but upon grace, which is a steady and firjn foundation of it. 3. The suretiship of Christ gives everlasting stability to this cove- nant, Heb. vii. 22. " He was made * the surety of a better testa- " ment," or covenant : For oiu&rtXT} signifies both ; he struck hands, or engaged himself for the whole covenant, and every condition in it, and that both on God's part and ours ; to undergo all our punish- ments, to pay all our debts, and to work in us all that God required * Eyr-jo^j from syrvau which signifies to strike hands, iv yvioii. APPLIED TO AFFLICTED SAINTS. 109 of US in the covenant of grace : And all this under the penalty that lay upon us to have undergone. And this not as otlicr sureties, who enter into one and the same bond with the principal, so that the creditor may come upon which he will : but he lays all upon Christ, and relies wholly upon him for satisfaction, knowing he was able to perform it ; and so under the ty})e of God's covenant with David, Christ is brought in, Psal. Ixxxix. 19. " Thou spakest in vision to *"= thy holy One, and saidst, I have laid help on one who is mighty :"" q. d. I know thy ability, my Son, thou art able to pay me, and therefore I lay all upon thee. It follows strongly from what hath been said, that the virtue of the covenant decays not by time as other things do, but is at this day, and will be to the end of the world, as potent and efficacious a relief to all God's people, as ever it was to David, or any of the believers of the first ages. And if so, certainly nothing can be more strongly supporting, or sweetly relieving in such a changeable world tlian this, He hath made with me an everlasting covenant. What David speaks of the natural Ijeavens will be found true, of things overspread and covered by them, Fsal. cii. 26, 27. " They shall perish, but thou shalt endure : and " all of them shall wax old like a garment ; and as a vesture shalt " thou change them, and they shall be changed. But thou art the " same, and thy years shall have no end." The creature was, and is not; but my covenant God is the same ; his name is I am, and his covenant is the same that ever it was ; which is the second property or ingredient of this complete remedy to the saints afflictions. The covenant hath not only all power, virtue, and efficacy in itself to relieve a distressed Christian, but it hath it in all ages, as well for one as for another. The third and last follows, namely, III. That it is a sure covenant. So David stiles it in my text. The certainty of the covenant is the glory of the covenant, and the com- fort of all that are in it. The certainty of it in itself is past all doubt, by what hath been said before. It is certain God did make such an everlasting covenant with his people in Christ, and it must remain an eternal truth, that such a covenant there is betwixt God and them. It is as impossible that this everlasting covenant should not be made with them, as it is impossible for God to lie, Heb. vi. 18. If he might make himself not to have covenanted everlastingly with them when once he had so covenanted, such a supposition would destroy the foundation of all faith and certainty, and overthrow the apostle's con- sequence on which the faith and comfort of believers is built. Nor is it an infringement of the Almighty power, to say, God himself cannot do that which implies a plain contradiction, 2.?, factum iixfec- turn reddere, to make that which was done, not to be done. But of this there is no doubt ; it is a sure covenant in itself. That which makes to my purpose here, is to prove it capable of personal security and certainty to us. David had, and all the federates, as 110 THE BALM OF THE COVENANT well as he, may have a subjective or personal certainty also. He speaks categorically and positively in the text. " Yet hath he made " [with me] an everlasting covenant.'" Objection. If it be said, he might have a personal certainty of it, be- cause it was revealed to him in an extraordinary way by the prophet Natlian, 2 Sam. vii. 12, 13,. 14. and extraordinai'ia no7i current in exemplum^ this was a pecuhar favour, which we may not expect. Solution. I reply, and why may not we know it with as full a cer- tainty to whom God is pleased to make it known in his ordinary way ? Think you his word and Spirit cannot ratify it as fully and firmly to our souls,, as Nathan's discovery of it did to David's soul ? God give me hut such a seal of it in his ordinary method and way of confirma- tion, and I will desire no more of him in this world for my relief and comfort, whatever afflictions it shall please him to lay upon me. And thus you see all the properties of a complete remedy in the covenant, and of it every believer may say, '^ This is all my salvation, '* and all my desire, though he make not my house to grow." And now what hinders, but that all God's afflicted should say from henceforth, " Return unto thy rest, O my soul, for the Lord hath dealt bounti- " fully ^nth thee," Psal. cxvi. 7. I have all the desires of my heart in the covenant of God, though he take away the desire of mine eyes upon earth with his stroke. In this covenant my soul is at rest, and my very heart is centred. Xo affliction can be great enough to make the consolations of the Almighty seem small in mine eyes. Worldly sorrows may swallow up worldly comforts, but no sorrows upon earth can swallow up the consolations of the covenant. I know many Christians droop and are dejected under the rod, not- withstanding such sovereign cordials are prepared for them in the covenant ; but this is not for want of efficacy in the covenant, but for want of faith to clear their interest, and draw forth the virtue of it to their relief Some are ignorant of their privileges, and others diffident about their interest. It is vrith raanv of God's children, as it is with our children in their infancy, they know not their father, nor the inheritance they are born unto. That which remains, is the improvement of this truth to our actual comfort and relief in the day of trouble. And this I shaU assist you in, as God shall assist me, by way of, 1. Information. 2. Exhortation. S. Examination, and 4. Consolation. USE 1. For iiiformation^ in three corollaries. Corollary 1. By what hath been discoursed from this text, it ap- pears, That God governs the spiritual part of the world by faiths and not by sense. He will have them live upon his covenant and promises^ and fetch their relief and comfort thcncCy under all their sorrows and distresses in this life. God never intended temporal things for liis people^s portion^ APPLIED TO AFFLrCTED SAIXf S, 111 therefore from them they must not expect their reUef in times of trouble. He will have us read his love to us by things within us, not by things without us. He hath other ways of expres.sing his love to his people, than by the smiles of his providence upon them. How- would earthly things be overvalued and idolized, if besides their con- veniency to our bodies, they should be the marks and evidences of God's love to our souls ! A Christian is to value himself as the mer^ chant, or the husbandman doth. The merchant values himself by his bills and goods abroad, not by the ready cash that lies by him. And the husbandmen by his deeds and leases, and so many acres of corn he hath in the ground, and knows he hath a good estate, though sometimes he be not able to command twenty shillings. Christian, thy estate also lies in good promises, and new-covenant-securities, whether thou hast more or less of earthly comforts in thy hands. Every creature feeds according to its nature ; the same plant af- fords food to several sorts of creatures: The bee feeds upon the flower, the sheep upon the branch, the bird upon the seed, and the swine upon the root. One cannot live upon what the other doth. So it is here : A Christian can feed upon the promises, and make a sweet meal upon the covenant, which the carnal mind cannot relish. " The '' life that I now live, I live by the faith of the Son of God ;'' saith the apostle, Gal. ii. 21. This is that mysterious and excellent life of faith, and the test of true Christianity, to relieve ourselves by our hopes of things to come, against present evils ; to balance the sorrows and losses of this life, with the promises and expectations of the next. Thus did the re- nowned believers of the first age ; whenever they felt a pang or qualm upon their hearts, under their trials and sorrows from the world, they would presently run to their cordial, the promises, and, by faith, from thence would refresh and invigorate their souls with new life and power. " We faint not, whilst we look not at the things which are " seen, for they are temporal ; but at the things which are not seen, " for they are eternal,*' 2 Cor. iv. 16, 17, 18. And truly so must we also, when our hearts are faint within us in days of affliction, or our spirits will fail, and we shall go away in a faint fit of despon- dency. Corol. 2. Lenrn hence the sovereign efficacy of the icord^ and •what a choke privilege it is to have these lively oracles of God in our hajids, in a day of distress and trouble. It is no ordinary mercy to be born in a land of bibles and ministers; to have these choice supports and reliefs at hand, in all our fainting hours. " This is my comfort in my affliction, for thy word hath " quickened me," Psal. cxix. 50, It was no small mercy gained by the reformation, that it put the oracles of God into our hands. It affords us many cordials for the support of our souls. For this, among other great and excellent uses, the scriptures were written, " That *' we, through patience, and comfort of the scriptures, might have 112 THE BALM OF THE COVENANT " hopc,'^ Rom. XV. 4. In other parts of the world, it is a sealed book ; bless God it is not so to you. All creature-comforts have a double defect, they are neither suitable nor durable ; but the word is so. Compare the arguments that have been urged from the cove- nant with such as these. It is in vain to trouble ourselves about what we cannot help : We are not alone in trouble, others have their losses and afflictions as well as we. Alas ! what dry and ineffectual com- forts are these ! they penetrate not the heart, as pardon of sin, peace with God, and sanctification of troubles to our salvation do. And no less is the mercy of an able New-testament ministry, to open, apply, and inculcate the consolation of the scriptures, to be esteemed. It is no common favour to the afflicted soul, to have with or near him an " Interpreter, one among a thousand, to shew unto " him his uprightness,'' Job xxxiii. 23. O England, prize and im- prove these mercies, and provoke not thy God to bereave thee of them. lean find no such settlement made of the gospel and ministry upon any place or people, but that God may remove both upon their abuse of them ; and if he do, sad will the case of such a people be, especi- ally when a day of distress and trouble shall be upon them. It is sad to be in a storm at sea, without a compass or pilot to direct and advise the distressed passengers. Much so is the case of the afflicted, when deprived of the word and ministry. Let it therefore be your care to hide the word in your hearts, and get the teachings of the Spirit ; that whatever changes of providence be upon the world, you may have the light and comfort of the scrip- tures to direct and cheer your souls. Sanctification is the writing of God's law in your hearts ; and what is written there is secure and safe. The word within you is more secure, sweet, and effectual, than the word without you. Jerom saith of Nepotianus, that by long and assiduous meditation of the scriptures, his breast was at last become the library of Christ. O that the breast of every Christian were so too. Corol. 3. How sad and deplorably miserable is their condition^ who have no title to, nor comfort from the covenant of God, when a day of affliction and great distress is upon them ! Unrelieved miseries are the most intolerable miseries. To be over- weighed with troubles on earth, and want support and comfort from heaven, is a dismal state indeed ; yet this is the case of multitudes in the world. If abehever be in trouble, his God bears his burden for him, yea, he bears up him and his burden too ; but he that hath no covenant-interest in God, must say as it is, Jer. x. 19. *' This is my " affliction, and I alone must bear it." There are but two ways they can take for relief, either to divert their trouble by that which will inflame them, or rest their burdened spirits upon that which will fail them. To run to the tavern or ale-house, instead of the closet, is to quench the fire by pouring on APPLIED TO AFFLICTED SAINTS. 113 Oil : and to run from one creature whieh is smitten and withered, to another which still continues with us, is to lean upon a broken reed, which not only deceives us, but wounds and pierceth us. What a miserable plight was Saul in, and how doleful was his cry and com- plaint to Samuel, 1 Sam. xxviii. 15. " I am sore distressed, for the " Philistines make war against me, and God is departed from me, " and answereth me no more." Heaven and earth forsook him at once. Reader, if this be thy case, I advise thee to rest no longer in so miserable a condition. Thy very distress seems by an happy necessity to put thee upon God, and drive thee to him for refuge ; and it seems to be the very aim and design of God in blasting all thy earthly com- forts, to necessitate thee to come to him, which thou wouldst never be persuaded to do, whilst thou hadst any creature-prop to stay and rest upon. And think not that thou shalt be rejected, because thou art brought by a plain necessity to him ; come sincerely, and thou shalt not be upbraided because a necessity threw thee upon him. Use II. Seeing then that the covenant of God is the great relief and support of all his afflicted people, let the afflicted soul go to this blessed covenant ; study and apply it in all distresses. It is in itself a sovereign cordial, able to revive a gracious spirit at the lowest ebb ; but then it must be studied and applied, or it will never give forth its consolations to our refreshment. Extreme sorrows are apt to deafen our ears to all voices of comfort. The loud cries of affliction too often drown the sweet still voice of spiritual consolation ; but either here or no where our redress is to be found. Why seek we the living among the dead ? Comfort from things that cannot yield it ? The covenant can discover two things which are able to pacify the most discomposed heart, viz. i Thefnd^} °f^®<=t'<'"- 1. It will discover to us the good of affliction, and so rectify our mistaken judgments about it. God is not undoing but consulting our interest and happiness in all these dispensations. It will satisfy us, that in all these things he doth no more than what we ourselves allow and approve in other cases. It is not merely from his pleasure, but for our profit, that these breaches are made upon our families and com- forts, Heb. xii. 10. Who blames the mariner for casting the goods over-board to save ship and hfe in a storm .^^ or the surgeon for lancing, yea, or cutting off a leg or arm to preserve the life of his patient ? or soldiers for burning or beating down the suburbs to save the city in a siege ? And why must God only be censured, for cutting off those things from us which he knows will hazard us in the day of tempta- tion ? He sees the less we have of entanglement, the more prompt- ness and fitness we shall have to go through the trials that are coming upon us ; and that all the comforts he cuts off' from our bodies are for the profit and advantage of our souls. 114? THE BALM OF THE COVEKAXT 2. Here you gain a sight not only of the good of affliction, but also of the comfortable end and issue of affliction. This cloudy and stormy morning will wind up in a serene and pleasant evening. There is a vast difference betwixt our meeting with afflictions, and our parting from them. " You have heard of the patience of Job, and have seen " the end of the Lord."" O get but Jobs spirit under affliction, and you may see as happy an end of them as he did. Had Naomi seen the end of tlie Lord in taking away her liusband, and starving her out of Moab, she would not have changed her name,* or said the Lord had dealt bitterly M-ith her, in grafting her daughter by that providence into that noble line, out of which the Saviour of the world was to rise ; and could you but see that good in order to which all this train of troubles is laid, you would not murmur or despond as you do. Objection 1. O but this is a grievous stroke ; God hath smitten me in the apple of mine eye, and written bitter things against me. No soiTow is like my sorrow ; it is a mourning for an only son ; I have lost all in one. Solution!. Yon can never lose all in one, except that one be Christ; and he being your's in covenant can never be lost. But your mean- ing is, you have lost all of that kind in one, no more sons to build up your house, and continue your name. 2. But yet religion will not allow you to say that your dead chil- dren are a lost generation. Prcemittuntur, non amittuntur ; They are sent before, but not lost. For they are a covenant-seed, by you dedicated to the Lord : They were children of many prayers ; a great stock of prayers was laid up for them ; in them also you, and all that knew them, discerned a teachable spirit, pious inclinations, and con- science of secret duties, some good things toward the Lord God of Israel, as was said of young Abijah, 1 Kings xiv. 13. So that you parted from them upon easier terms than good David parted from his Amnon, Absalom, or Adonijah,who died in their sins and open rebellions. There was a sting in his troubles which you feel not ; and if he comforted himself, notwithstanding, in the covenant of his God, in this respect you may much more. Object. 2. O but my son was cut off in the very bud, just when the fruits of education were ready to disclose and open, Sol. Let not that consideration so incense your sorrows ; God knows the fittest time both to give and to take our comforts ; and seeing you have good grounds to hope your child died interested in the covenant of God, you have the less reason to insist upon that afflicting circumstance of an immature death. He that dies in Christ hath hved long enough both for himself and us. That mariner hath sailed long enough that hath gained his port ; and that soldier fought long enough that hath won the victory ; and that child lived long enough that hath won heaven, how early soever he died. APPLIED TO AFFLICTED SAINTS. 115 l3esi(le, the sooner he died, the less sin he hath committed, and the less misery he saw and felt in this wretched world, which we are left to behold and feel. And it is but a vanity to imagine that the parting pull with him would have been easier, if the enjoyment of him had been longer : For the long enjoyment of desirable comforts doth not use to weaken, but abundantly to strengthen and fasten the ties of affection. Submit your reason therefore, as is meet, to the wisdom of God, "who certainly chose the fittest season for this affliction. 0 but, ' — -No more buts and objections, I beseech you. Enough hath been offered from the covenant of your God, to silence all your objections, and to give you the ease and pleasure of a resigned will. And what are all your buts and objections, but a spurning at Divine Sovereignty, and the thrusting in the affliction deeper into your own hearts, which are wounded but too deep already ? 1 persuade you not to put off, but to regulate natural affections : To be without them would deservedly rank us among the worst of heathens : but rightly to bound and manage them, would set you among the best of Christians. I cannot imagine what ease or advantage holy, * Basil gained by such a particular and heart-piercing account as he gave of a like af. fliction with this ; nor to what purpose it can be to you, to recal and recount those things which only incense and aggravate your trou- bles : Doubtless, your better way were to turn your thoughts from such subjects as these ; to your God in covenant, as David in the text did, and to recount the many great and inestimable mercies that are secured to you therein ; which death shall never smite, or cut off from you, as it doth your other enjoyments. Quest But yet unless we can in some measure clear our covenant- interest, all these excellent cordials prepared, will signify no more to our relief, than water spilt upon the ground : Help us therefore to do that, or else all that hath been said is in vain ? How may a person discern his covenant-right and interest. Answ. This indeed is worthy of all consideration, and deserves a serious answer, forasmuch as it is fundamental to 3^our comfort, and all actual refreshment in times of trouble ; and will bring us to the next use, which is for trial of our covenant-interest. USE III. The great question to be decided, is, whether God be our covenant-God, and we his people.^ A question of the most solemn nature, and such as requires awful attention. We cannot expect satisfaction in this matter by such an extraor- dinary way as David had it, but we may know it by, Firsts Our covenant-engagements. * I once had a son (said he), who was a young man, my only successor, the solace of my age, the glory of his kind, the prop of my family, arrived to the endearing age> 'Vol. VI. H 116 THE BALM OF THE COVENANT Secondly, Our covenant impressions. Thirdly, Our covenant-conversations. First, By our covenant-engagements, or dedications of ourselves t(J God ; sometimes called our joining ourselves to the Lord, Zech. ii. 11# our yielding ourselves to him, Rom. vi. 19- our giving ourselves to him, 2 Cor. viii. 5. The soul that freely and deliberately consents to take or choose the Lord to be his God, may warrantably conclude the Lord hath taken or chosen him : for our choice of God is but the result of his choice of us, John xv. 16. '•' You have not chosen me, '' but I have chosen you," i. e. you could never have chosen me, but in consequence to, and by virtue of my first choice of you. Well then, let it be seriously considered, whether you have duly consented to take the Lord for your God, and Christ for your Re- deemer. This includes two things in it. 1. Your relinquishing of all things inconsistent with him. 2. Your acceptation of all that promotes the glory and enjoyment of hiin. 1. Your rehnquishing of all things that are inconsistent with an interest in him. Except we let these go, God cannot be our God, nor Christ our Redeemer. The things to be relinquished for Christ are, in short, both our sinful, and our righteous self. Sinful-self must be disclaimed and renounced: For we cannot be the servants of sin, and the servants of Christ too, Rom. vi. 14, 18. And right- eous-self must be renounced also, or we can have no part or interest in his righteousness, Rom. x. 3. These are two difficult points of self-denial, to part with every beloved lust, and to give up our own righteousness. Thousands choose rather to be damned for ever, than to do either of these. % Your acceptance and embracing of all things that promote his glory, and further the enjoyment of him. As all the painful ways of duty, hearing, praying, meditating, and all this with the intention of the inner-man, and offering up of the soul to God, in these duties ; and the more painful ways of suffering for God, and enduring all losses, reproaches, torments, and death for him, if his glory requires it, and you may be thereunto called. All this is included in your choosing God to be your God. And upon our understanding and free consent, and sealing to these articles, we have right to call him our God. Matth. xxi. 24. " If any man will come after me, let him ^' deny himself, and take up his cross and follow me."" Now, have you considered the terms of the covenant, weighed and balanced all the conveniences and inconveniences of godliness, and then deter- mined for Christ and hoHness, let the cost be what it will ; then you have chosen him aright for your God. Many think they have cho- sen God for their God, that never understood or deliberated these terms. But non consentit, qui non seniit : He that neither knows nor ponders them, is not capable of giving a due consent. Secondly, We may discern our covenant-interest, in the covenant* APPLIED TO AFLFICTED SAIXTS. 117 impressions that are maide upon our souls. All God's covenant-people have a double mark or impression made upon them, viz. 1. Upon their minds. 2. Upon their hearts. 1. Upon their minds, in a more spiritual and efficacious know-* ledge of God, Jer. xxxi. 33. " They shall all know me, from the " greatest of them, even to the least of them." This knowledge is said to be given, not acquired by mere strength of natural abilities and human aids ; said given as in theJuceqfCh?'ist, not by the foot- steps of the creatures only, as he speaks, 2 Cor. iv. 6. It is the choice teaching of the anointing, 1 John ii. 27. A knowledge springing from inward experience and spiritual sense ; as we know the sweetness of honey by tasting, better than by all the descriptions and reports that can be made of it. 2. Upon their hearts, in that gracious tenderness and meltings of it for sin, or the discoveries of free-grace in the pardon of it. So you read in Ezek. xxxvi. 26. " A new heart also will I give you, and a '' new spirit will I put within you, and I will take away the stony *' heart out of your flesh, and I Avill give you an heart of flesh. It is as easy to melt the obdurate rocks into sweet syrup, as it is to melt the natural heart into a penitential and tender melting for sin ; but now there is a principle or habit of tenderness implanted in the soul, whereby it is disposed and inclined to relent and thaw ingenu- ously upon any just occasion. Thirdly y Our covenant-interest may be evinced in and by our covenant-conversations. All the knowledge which is communicated to our minds, and all the tenderness given to our hearts, do respect and tend to this : Ezek. xxxvi. 27. " I will put my Spirit within ♦' you, and cause you to walk in my statutes." Habits and princi- ples are for action and practice : Grace in the heart is for obedience and holiness of life. It is true, that as our graces are imperfect, so is our obedience also. Perfect working is not to be expected from imperfect creatures. God's own covenanted-people do often grieve him, and provoke him to bring them under the rod of affliction ; but those their infirmities break not the bond of the covenant, Psal. Ixxxix. 30, 31, 32. Care and watchfulness ordinarily go before them, conflicts and resistance accompany them, and shame, grief, and renewed care, usually follow them, 2 Cor. vii. 11. By these things (which deserves a more co- pious discourse than my present design can allow) we may be helped to clear our interest in the covenant of grace: And that being done, it should be out of the power of all the afflictions in the world to sink your spirits. Let me therefore in the last place add, USE IV. A word of consolation to your dejected and drooping hearts, upon this sad and mournful occasion. Why are you so trou- bled ? And why do thoughts arise in your hearts ? Methinks there hath been so much of support and comfort already discovered to you H2 118 THE BALM OF THE COVENAKT in this blessed covenant, that could your faith but once fix upon it, and realize and apply it, I might lay down my pen at this period, and say, The work is done, there needs no more ; but knowing how obstinate deep sorrows are, and how difficult a task the comforting of an afflicted mind is, I will, for a close, superadd a few considerations more, to all that hath been urged and argued before. Consideraiionl. Consider how small and trivial the comforts, whose loss you bewail, are in comparison with Jesus Christ, who is still your own, under the bond of a sure covenant. A son, an only and promising son, is a great thing, when he stands in comparison with other creature-comforts, but surely he will seem a small thing, and next to nothing, when set by, or compared with Jesus Christ. Behold the Father, Son, and Spirit ! Pardon and eternal salvation are this day presented in the covenant of grace before your souls, as your OAvn. " God, even our own God, shall bless,'" Psal. Ixvii. 6, When you feel your hearts wounded with such a thought as this, I cannot embrace my children in my arms, they are now out of my reach ; then bless and admire God, that the arms of your faith can embrace so great, so glorious a Saviour, and that you can say, " My " beloved is mine, and I am his." Ccnisid. II. Consider what evil days are coming on, and what a mercy it is to your dead, that God hath taken them away from the evil to come, Isa. Ivii. 1, 2. There are two sorts of evils to come, viz. Evils of sin, and evils of sufferings ; and it is no small favour to be set out of the way of both. The grave is the hiding-place where God secures some from the dangers of both. We are apt to promise ourselves times of tranquillity, and then it cuts us to think that our dear ones shall not partake with us in that felicity : But if we wisely consider the sins or the signs of the times, •we have more cause to rejoice that God hath set them out of harm's way. All things seem to conspire and work towards a day of great temp- tation and tribulation. Now as Christ told his disciples, who were so dejected, because he was to leave them, John xiv. 28. " If ye loved " me, ye would rejoice, because I said, I go to the Father :" So truly you would much better express and manifest your love to your children, in your satisfaction in the will and appointment of God, in taking them into rest and safety, than in your dejections and sorrows for their removal. Surely they are better where they are, than where they were, whom God hath housed in heaven out of the storm and tempest. And could your dear friends that are with Christ, have any more intercourse with this world, and see your tears, and hear your sighs for them, they would say to you, as Christ did to those that followed him wailing and mourning, Weep not for us^ but for yourselves, and such as remain in the world with you, ta see and feel the calamities that are coming on it. Consid. III. Consider how near you are to that blesed state your* APPLIED TO AFFLICTED SAINTS. 119 Selves, where God shall he all in all^ and you shall feel no want of any creature-comfort, 1 Cor. xv. 28. Creature-comforts are only accommodated comforts to this animal life we now live, but shortly there will be no need of them : for God will be all in all: That is, all the saints shall be abundantly satisfied in and with God alone. As there is water enough in one sea to fill all the rivers, lakes, and springs in the world : And light enough in one sun to enlighten all the inhabitants of the world : So there is enough in one God eternally to fill and satisfy all the blessed souls in heaven, without the addition of any creature-comfort. God is complete satisfaction to all the saints in the absence (I cannot say "want) of wives and children, meats and drinks, estates and sensitive pleasures ; There will be no more need of these things, than of can- dles at noon-day. You shall be as the angels of God, who have no concernment for relations. Your fulness of years, infirmities of body, and I hope, I may add, your improvements in grace, speak you not far short of this blessed state : And though you may seem to need these comforts in the way, your God shall supply all your wants. Consid. IV. To conclude. Whatsoever your troubles, wants, fears, or dangers are, or may be in your passage to this blessed state, the covenant of grace is your security, and by virtue thereof your troubles shall open and divide, as Jordan did, to give you a safe passage into your eternal rest. Look, as when the Israelites came near the land of promise, there was a swelling Jordan betwixt it and them, which seemed to forbid their farther passage and progress; but is is said. Josh. iii. 17. '' The priests that bore the ark of the covenant of the Lord, stood *' firm on the ground in the midst of Jordan ; and all the Israelites ^' passed over on dry ground, until all the people were passed clean " over Jordan."" Just so it is here : The covenant of grace stands on firm ground, in the midst of all the deep waters of tribulation you are to pass through, to secure unto you a safe passage through them all. Rejoice, therefore, and triumph in the fulness and firm- ness of this blessed covenant, and whatsoever affliction your God shall please to lay upon you, or whatsoever comfort he shall please to remove from you, still comfort and encourage yourselves, as David here doth. " Yet hath he made with me an everlasting covenant, " ordered in all things, and sure : For this is all my salvation, and ^^ and all my desire ; although he make it not to grow." 113 ( 120 ) A SERMON Preached for the Funeual of that Excellent and Religious Gentleman, JOHN UPTON, OF LUPTON, Esq. 2 Che.on. XXXV. 24, 25. His servants therefore took him out of that chariot, and put hirji in the second chariot that he had ; and they brought him to Jerusa^ lem, and he died, and was buried in one of the sepulchres of his fathers : and all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah, and all the singing-men and the singing-womeyi spahe of Josiah in their lamentations to this day^ and made them an ordinance in Israel : and behold they are writ-' ten in the lamentations. XN this context we have the history of the pious life^ and tragical death of good king Josiah. The history of his life gives us an ac- count of both what he was, and what he did. As to his personal endowments and qualifications, they were singular and eximious, as appears by the fourfold character by which he is described in the context: For, First, He espoused the interest of religion betimes, even in his youth ; chap, xxxiv. ver. 3. " For in the eighth year of his reign, ^' while he v/as yet young, he began to seek after the God of David " his father :" And that under the great disadvantage of an ill education, such a morning promised a glorious day. Secondly, He hated all corrupt mixtures in the worship of God, and was answerably zealous for reformation : " And in the twelfth " year he began to purge Judah and Jerusalem from the high places, ^* and the groves,*'' &c. as knowing well he and his people might expect no more of God's blessing on the ordinances, than there was of his presence in them ; and no more his presence can rationally be ex- pected, than there is of his own order and institution. Thirdly, He was of a very tender and impressive heart, mourning for public sins and dangers ; chap, xxxiv. 26, 27. " Because thy heart " was tender, and thou didst humble thyself before God, when " thou heardest his words against this place, and against the inhabi- *' tants thereof; and humblest thyself before me, and didst rend thy *' clothes and weep before me," &c. He was not so intent upon his own pleasures, (though in the sprightly vigour of youth) nor on the A SERMON PREACHED, kc. 121 •weio-hty concerns of the kingdom, as to forget the interest of God, and the greater concerns of his glory. Fourthly, He was exceeding careful to propagate the interest of re- ligion, and spread it far and wide among his people. Though he could not infuse the inward principle^ (that was the work of God) yet he did enjoin the extei-nal practice of it upon all his subjects, which was his part and duty: chap, xxxiv. ver. 33. " He made all that " were present in Israel to serve, even to serve the Lord their " God. And all his days they departed not from following the God " of their fathers." But yet good Josiah had his mistakes and failings. The best of men are but men at best: he was too rash and hasty in resolving, and too stiff and obstinate when resolved ; and this was the occasion of his ruin. The case v/as thus : Pharaoh Necho, king of Egypt, was at that time making war upon Charchemish, a place tliat belonged to him, but was taken from him by the king of Assyria; so the war .of Necho was a just war; and Judah lying between him and Charchemish, and being at peace with Judah, he requests leave of Josiah to march his army peaceably througli his country to the seat of war : Josiah takes an alarm from this message, and arms against him. Hereupon Necho sent ambassa- dors to Josiah, chap. xxxv. ver. 21. saying, " What have I to do " with thee, thou king of Judah ? I come not against thee this day, ^' but against the house wherewith I have war : For God commanded " me to make haste ; forbear thee from meddling with God, who is '' with me, that he destroy thee not." Expositors conceive Necho had this discovery of the mind of God, from the prophet Jeremiah, Per oraculum non sc7^iptum,sed viva voce editum'^^ : even by word of mouth. If so, no doubt Jeremiah ajso dissuaded Josiah from going out against him : however, this is clear, Josiah did not consult the mind of God about that expedition as he ought, and was too hasty and resolute therein ; chap. xxxv. 22. " Nevertheless Josiah would not turn his face from him," &c. By this means this excellent man came to a tragical end, and that in the very flower of his days. He dies in that unhappy expedition, from which he would not be diverted ; is brought home to Jerusalem in the second chariot : dies, and is buried in the sepulchre of his fathers, to the universal sorrow of all good men in Israel, as you read in the text ; wherein we have these two parts to consider ; I. The nature and quality of the lamentation. II. The cause and grounds of it. 1. For the lamentation here made, it was extraordinary; never such cries heard before in Israel at any funeral, whether we consider it either, * Jerom. a Lapide. Just. Mart. H 4 1S2 A SERMON PREACHED AT THE 1. Extensively, S. Intensively, or, 3. Protensively. 1. Extensively^ AllJudah and Jerusalem, that is, city and country mourned that day ; not every individual, but all that had any sense of the worth of the man, the good that he did, or the evils that fol- lowed upon his removal. No doubt the priests of Baal, their abettors and associates, secretly rejoiced at his fall; but all good men mourned. But among all the mourners, one is only specified by name, and that is Jeremiah the prophet, in whom all the faithful ministers of God were included. To them he was a true and faithful friend; and in him they lost a father, and a famous instrument of reformation. 2. Consider it. Intensively, as to the degree of the sorrow, it was a bitter lamentation : so pungent, intense, and deep, that the mourning of the Jews for Christ, at the time of their conversion to him, is compared to this mourning for Josiah, Zech. xii. 11. " In that day <' there shall be a great mourning in Jerusalem, as the mourning of *' Hadadrimmon in the valley of Megiddon." This Hadadrimmon was a little town in the valley of Megiddon, near the place of this fatal battle, whose inhabitants receiving the first tidings of the fall of Josiah, made the town ring with doleful cries and lamentations. 3. Consider it Protensively, in its continuance and duration, it was *' made an ordinance in Israel ;''' and accordingly " the singing-men *' and singing- women spake of Josiah in their lamentations to this *' day ;" i. e. Whenever any solemn funeral or public calamity was solemnized in Israel, those persons that were skilful in lamentations, brought in the story of Josiah's death, as the burden of that doleful song or funeral elegy. II. Let us consider the cause and ground of this lamentation, which certainly was great and weighty enough to justify that sorrow, as great and bitter as it was : for in him they lost a faithful, public, useful, zealous, and tender-hearted instrument, whose life had been eminently useful to the church of God, and whose death opened the gap to all the following calamities upon Judah. Now, considering Josiah here, especially in his religious capacity, as so faithful, industrious, and useful an instrument for the church of God, rather than in his political capacity as a king, the note from it will be this, Doct. That faitli fill, active, and puhlic-sjnritcd men in the clmrch of God should not be laid in their graves without great lamentati07is. When Jacob was buried, a man famous for religion, a great and sore lamentation was made for him. Gen. 1. 10. And when Aaron died all the house of Israel mourned for him thirty days. Numb. xx. 29. When Stephen the proto-martyr died, devout men carried him to his grave with great lamentations. Acts viii. 2. and indeed for any good man to be laid in his grave without lamentation, is lamentable. The living saints have ever paid this respect and honour todead saints. rUNEEAL OF JOHN rPTON, ESQ. 123 «s men sensible of their worth, and how great a loss the world sus- tains by their removal. I know the departed souls of saints have no concernment in these things, yet respect is due to their very bodies, as the temples wherein God hath been served and honoured, as they are related to Christ, who will one day put great glory and honour upon them. In the explication and conlirmation of this point, I will shew you, 1. Negatlvclij, On what account the death of good men is not to be lamented. 2. Positively, On what account tears and lamentations are due to them, with the grounds and reasons thereof 1. Negatively, There is' not a tear or sigh due to the death of any good man, upon the account of any real loss or detriment that he sus- tains thereby. No, in this case all tears are restrained, all sorrow prohibited by the principles and rules of Christianity, 1 Thess. iv. 13, 14. llehgion differences the sorrows, as well as the joys of its professors, from the common joys and sorrows of the world. Dead saints are better wliere they are, than where they were ; to be with Christ is far better : death to them is gain and infinite advantage, Phil. i. 21, 23. This world is the worst place that ever God designed his people to live in ; for if a state of perfect holiness and purity be better than a state of temptation and corruption ; if a state of rest and peace, be better than a state of labour and sorrow ; if it be better to be triumphing above than sighing and groaning beneath; then it is better for departed Christians to be where they are, than where they were. And could they now communicate their minds to us by words, as they lately did, they would say to us as Christ said, Luke xxiii. 28. " Daughters of Jerusalem, weep not for me, but weep for " yourselves, and for your children."' Or, as he spake to his disci- ples under their sad resentments of his departure, John xiv. 28. " If " ye loved me, ye would rejoice, because I go to the Father."" So then no tears of sorrow are due to them, or becoming us, upon the account of any real loss or detriment they receive by death. 2. Positively. But the true grounds and causes of our lamentation, are upon divers other weighty accounts ; as, 1 Reason. First, Because so much of the Spirit of God as dwelt in them, when amongst us, is now recalled and gathered up from this lower world. Those precious graces which they exercised among us, in prayer, conference, and other beneficial duties, are now gone with them to heaven. The church had the benefit of them during their abode with men, but now no more, except only what the remembrance of their holy words and instructive examples (whereby they still speak to us, though dead) may afford unto us. Theje are choice effusions of the Spirit at the time of our sanctifi- cation, of which the church reapeth the benefit whilst we live ; but all these are recalled at our dissolution, and thenceforth we can be no 124! A SERMON PIIE ACHED AT TKE farther useful in this lower world : for as the soul is the subject in which these precious graces inhere, so they accompany and go along with the soul into glory. Now, as it is a real loss to a company when any merchant with- draws a great stock he had running in trade, out of the bank ; so certainly it is a great loss to the church of God, when the precious gifts and graces of the Spirit, dwelling in the saints, are drawn out by death ; so as the church can have no farther benefit by them, their prayers for us, and with us, are now ended ; Abraham knoweth us not, and Israel is ignorant of us. 2 Reason. Secondly^ The death of the saints deserves a bitter lamen- tation, because thereby a breach is made, a gap opened, to let in the judgments of God upon the remnant that is left. It is said of Moses, Psal. cvi. 23. " Therefore he said, that he would destroy them, had '' not Moses his chosen stood before him in the breach, lest he should *' destroy them.*" A metaphor from a besieged city, when a breach is made in the walls, and an enemy ready to enter; but some cham- pion stands in the breach to defend the city. Such a champion was Moses, who by his constant and fervent prayers, put a stop to the in- undation of God's judgments against Israel. And such another was Lot, Gen. xix. 22. whose prayers for that wicked place he lived in bound up the hand of judgment, insomuch as the Lord told him, / can do nothing till thou art gone. But when the Lord by death re- moves such men, he thereby maizes a way to his anger ^ as the expres- sion is, Psal. Ixxviii. 50. Hence the death of eminent saints, especi- ally when many are taken away at or near the same time, hath been ever looked upon as a direful omen, and dreadful presage of ensuing judgments, and that not without good scripture-authority, Isa. Ivii. 1. " The righteous perish, and no man layeth it to heart ; and mer- " ciful men are taken away, none considering that the righteous is " taken away from the evil to come." Thus Methuselah, whose very name signified a /oo<:/co7«^M, died the year before the flood : Augustine, a little before the sacking of Hyppo : Paraeus, a little before the taking of Hydelberg : And Lu- ther, before the wars broke out in Germany. Death, as a pioneer, clears the way to a troop of miseries following after. This, there- fore, is a just and weighty ground of our lamentations for the death of useful and godly men. 3 Reason. Thii-dly, The beauty and ornaments of the places they lived in, are defaced and removed by their death ; they look not lika themselves, when the gcdly are removed out of them : for as wick- ed men are the spots and blemishes, so good men are the beauty and ornaments of their country. A good man was wont to say of Mr. Barrington, of Barriiigton-ha]), in Essex — Methinks the town is not at home when Mr. Barrington is out of town. How desolate and dis- mal doth a family look (whatever other ornaments be about it) when the religious governor of it is gone ! Take away good men from theii* Funeral of john urxox, esq. 1^5 ffimilies and country ; and what are they but like a vineyard when the vintage is past ? as the prophet speaks, Mic. vii. 1. 4 Reason. Fourthly, The death of good men deserves a bitter la- mentation, because thereby the passage of the gospel, and propaga- tion of religion, is obstructed in the places from whence they are removed. Of how great use in a country may one zealous, public- spirited man be ? Hundreds may have cause to bless God for such a man. It was the apostle's desire to the Thcssalonians, " to pray that ^' the word of the Lord may have its free course, that it might run " and be glorified, '" 2 Thess. iii. 1. The removal of such a person as naturally took care for the souls of those that were about him, to provide food for them, is no small loss, nor lightly to be passed over. 5 Reason, Fiftlihj, The consideration of the time in which good men die aggravates the loss, and justly incenses the sorrow of them that remain, and that upon a 4:hreefold account (1.) That it fallsout in the declining state of religion, when the spirit and pov, er of godli- ness is so much weakened and impoverished. This is like the loss of good blood in a consumptive body, which must bring it very low. (.^.) That it falls out also in a time when the numbers of the godly are so much thinned and lessened, not when the church's children say in her ears, the place is too strait, give place that we may dwell : but when they are every where lamenting the paucity of good men, as the psalmist did, FsaL xii. 1. '^ Help, Lord, for the godly man ceaseth, " for the righteous fail from among the children of men."" At a time when they are bewailing themselves in the language of the prophet, Micah vii. 1. " Woe is me, for I am as when they have gathered the " summer fruits, as the grape gleanings of the vintage : there is no " cluster to eat : my soul desireth the first ripe fruit."" Alluding to a hungry man that goes into a vineyard to refresh his spirits with the fruit thereof; but, alas ! there is not one pleasant bunch to be found, none but sour grapes to increase his hunger, and set his teeth on edge (3.) And that which more aggravates the loss is this ; when it falls in a time wherein the spring and succession of good men is obstructed. In this case death, like a storm of wind, overturns the fairest, plea- santcst, and most fruitful trees in the orchard, when there is no nur^ scry from whence others may be taken to plant in their rooms. 6 Reason. Lastly, There is just cause to lament the removal of public and pious men, when we consider what influence our sins and provocations have had upon those judgments and calamities: our unworthiness of them, unthankfulness for them, and non-improve- ments of such mercies have bereaved us of them. I look upon every good man, as a good book, lent by its owner for another to read, and transcribe the excellent notions and golden passages that are in it for his own benefit, that they may return with him when the owner shall call for the book again : But in case this excellent book shall be thrown into a corner, and no use made of it, it justly provokes the owner to take it away in displeasure. iS6 A SERMON PrvEAClIED AT THE Thus you see upon what account our sorrows for the death of good men are restrained, and upon what accounts and reasons they are a due debt to the death of eminent and useful instruments for God. AVhat remains, is the application of this point. And, 1. Use. Firsts The point before us justly reproves three sorts of men. 1. Tlie worst of men, such as secretly rejoice, and are inwardly glad at the removal of such men ; they took no dehght in them while they lived, and are glad they are rid of them when they are dead. Those that persecuted and hated them when alive, may be presumed to be pleased and gratified with their death. But, alas ! poor crea- tures, they know not what they do ! The innocent preserve the island. " Except the Lord of hosts (saith the prophet) had left us a small " remnant, we had been as Sodom, we had been like unto Gomor- " rah," Isa. i. 9. It is a proverb among the very Jews, Sine suppli- cationibus non staret mundus : The world stands by the prayers of the godly. Let the world think what they will of them. I tell you these men are a screen, a partition wall, betwixt them and destruction. 2. It reproves the insensibleness of good men, who are apt too slightly to pass over such tremendous strokes of God : For this it was that God reproved his own people, Isa. Ivii. 1. No man layeth it to heart. Where the want of affection is charged upon the want of consideration, none considering their worth, their use, or the conse- quences of their fall. Such rebukes of God do certainly call for a deeper sense and sorrow, than is found in most men. 3. It reproves the very best of men, who though they do bewail and lament the loss of such men, yet they do not lament it in the due manner. They lament it one to another, saying, Alas ! alas, such a worthy is fallen, such an eminent instrument in the church or state is dead; but they do not lament it in prayer to the Lord, they mourn not over the matter to him, as David did, Psal. xii. 1. *' Crying, Help, Lord, for the godly man ceaseth.''' Help, Lord, the remnant that is left ; help, Lord, to repair the breach made by their death ; let the God of the spirits of all flesh raise up a man to fill the room, and supply the want. Alas, how insignificant are the lamentations of most men upon this account. Use 2. Secojidhj, This point invites us all this day to bewail the stroke of God that is upon us. I could wish that he that looks upon this text and then upon the countenace of this assembly, might be able to discern the agreeableness of the one to the other, on such a sad and solemn occasion. O let all that love Zion lament, this day, the fall of one of her true friends and lovers. I know funeral panegyrics are apt to be sus- pected of flattery ; but as I want a rhetorical tongue for such a work, so if I had it, it should never be saleable for so bad a use and purpose. I am sure, by sending the generality that die to heaven, many are confirmed in the way to hell : Nor can I but think of that serious rrxERAL OF jonx tPTox, Es(i. 127 line in Chrysostom, * What a poor comfort is it to be praised, where * a man is not ; and to be tormented where he is :' ** But yet the *' righteous shall be had in everlasting remembrance,^ Psal. cii. 6. Expect nothing from me on this occasion, but what may be spoken with the greatest assurance of truth, and that intended for the benefit and imitation of all that hear it. Some may think it a strain too high, to compare a private person with such a glorious king as Josiah was ; but if Christ compared and preferred the very grass of the field to Solomon in all his glory, 1 know no reason why we may not com- pare and parallel the precious graces of a private person with a royal saint ; especially since the comparison is made in the Q'eUgious, not in the civil capacity, I am sure the graces, and gracious performances of David, Hezekiah, and Josiah, with all the other dignified saints, were intended and propounded as patterns for our imitation ; and no doubt but private Christians may measure by their pattern. Beside, it is abundantly more safe to relate the virtues of the saints when they are dead, than whilst they were alive ; for now there is no danger of provoking pride and vain-glory in them that are praised, but much hope of provoking a holy emulation and imitation in them that hear them. Well then, Ahsit invidia verbis: Suffer me this day to erect a pillar, to perpetuate the memory of this deceased worthy ; to pay the tri- bute of my tears due to that mournful hearse ; and to engage you to imitate those excellencies of his, which I shall, with equal truth and modesty, display this day ; that v/e also may be duly affected with the rebuke of God upon us, and mourn over it before him. If, when an eminent commander in any army falls, the whole army is affected with, and concerned at his death : The mourning drum, the lance and ensigns trrnVd^ The robes of honour all in sables vaiVd. Let it not be thought much, Christians should express their sense and sorrow in sighs and tears, for so useful and worthy a man as God hath this day removed from among us ; whose character I shall give you in the following imitable particulars. 1. That worthy man, whose fall we lament this day, was seasoned with religion in his youth, by God's blessing upon his pious education : In this he had the advantage of Josiah. His progenitors were men of piety, and himself a child of many prayers : and as Monica said of herson Austin, it was not likely that a child of so many prayers should perish. How importunately did they request the fervent prayers of their pious friends for him, in the time of his education ? Nor was it in vain, for they were manifestly answered in him : He soon dis- covered that probify and piety, in his youth, which justly raised great expectations from him in his riper years. 2. Nor did he frustrate those hopes ; for as soon as ever God had fixed him a proper sphere of activitv (I mean a family of his own) those graces that were in him shone forth to the comfort and benefit of 128 A SERMON PREACHED AT THE all that were about him : Joshua's pious resolution was his ; " A^ " for me, and my house, we will serve the Lord." He kept up the\vorship of God in his closet, as well as in his family: And truly, if religion languish in the closet, it will quickly die in the family. His house Vv as a temple consecrated to God ; there the morn- ing and evening sacrifices of prayers and praises were offered up : He called his children and servants"^ to those duties, not reckoning that time lost to him which was spent for God. The Lord had endowed him with an excellent spirit of prayer himself I have sometimes ac- cidentally heard him praying in his family, with such solidity of judg- ment, pertinency of expressions, and holy warmth of affection, that hath at once edified, refreshed, and reproved me in hearing him. He constantly read the scriptures in course before prayer, and oft-times with a commentary upon them, for his own and his family's edification. The Lord's day he sanctified, not only in more public attendance on the ordinances, but in the duties of reading, repeating, singing, and catechising all his children and servants about him : And all this before he allowed himself or them any bodily refreshments, lest the edge of their affections should be blunted in duty, by the clog- ging of nature with creature-repasts. And thus did he, as Job, con- tinually : to this course he was severe and constant ; no incident oc- casions, how great or many soever, could divert him from it. 3. Neither was his holy zeal and Christian care limited and cir- cumscribed within his own family, but was extended to the souls of all in his neighbourhood, who desired helps and means in the way of salvation. His house was seldom without a godly minister in it ; and loth he was to cat his pleasant morsels alone. It was the joy of his heart to see his house filled on this account : How many witnesses to the truth of this are here this day ! Like another Joseph, he provided food for your souls; he loved, honoured, received, and encouraged the ministers of the gospel in their deepest sufferings ; gave them op- portunities of service, when some durst not own them, and others violently persecuted them. 4. When God called him to public employments in the common- wealth, he neither purchased, nor abused that trust ; but with a true English, rather a Christian, zeal and courage, he dedicated himself to the service of God and his country; cheerfully quitting all domes- tic concerns, spent his estate, time, and pains, to heal the breaches of England. I know not a man, whose zeal for the common good ■would have carried him nearer to the example of that noble Roman, who, when a chcism was made by an earthquake, and the oracle had declared, that it could never be closed, except something of value w^as thrown into it, cast in himself to close it. I could truly have said, had there been conveniency and opportu- nity for it, when he was laid in his grave. ' Here lies a man that rUNERAL OF JOHN UPTON, ESQ. 129 ' never betrayed nor deserted the public, for any private interest of *^ his own.' 5. He was a man that came as near Josiah in tenderness of heart, as ever I had the happiness to be acquainted with. The church's troubles were his troubles ; they all met in him as lines in a centre ; he even hved and died with the interest of religion : And of him I will say, as the apostle said of Timothy, Phil. ii. 20, 21. "I have " no man like-minded, who will naturally care for your state, for « all seek their own, not the things which are Jesus Christ's."" Na- turally, in this place, is not opposed to spiritually^ but to artificially. Many can artificially act the part of a zealot, when their own inte- rest lies in it ; but he naturally^ and therefore, freely, cheerfully, and constantly. 6. But though these excellencies were in him, he had his 7ioevi^ blemishes, and imperfections. Elias was a man of like passions and weaknesses of spirit. All these I doubt not but God hath covered, and he is now perfectly freed from them all. There is now no passion left within him to be stirred by tempta- tion ; no despondencies and sinkings of spirit under dismal aspects of providence. His graces are perfected, and his corruptions finally eradicated. T. To conclude ; He was a man of great afflictions, as well as tender affections. And as the Lord greatly honoured him in the course of active obedience, so he greatly proved and tried him in a course oi passive obedience. He not only gave the cross'm. his coat^hnt bare it upon his shoulders : For besides those troubles which were properly sympathetical, he had his idiopatheticcd sufferings also, and that both from the hands of men, and from the hand of God. His piety made and marked him for an object of persecution ; the ar- chers shot at him, and sorely grieved him ; he and his family were hunted with a net : The Lord lay it not to their cliarge ; Ef hinc nice lachrymce. The sad effects thereof I chose rather at this time to pass over with a sigh, than in this place to commemorate. And as the hand of man was upon him, so the hand of his God also: first lopping off all the pleasant branches that sprang from him, and that one after another, when come to the endearing age, open- ing and disclosing the bud ; and, as the complement and issue of all, breaking his constitutional strength with a long languishing disease, which at last extinguished this bright lamp, and hath left his family and neighbourhood in darkness and sorrow. His poor heart was the anvil on which many hammers of affliction had been a long time beat- ing ; and no v/onder it appeared relaxed and tumified when it was inspected, having endured so many successive strokes of sorrow. And now what the Lord spake of Israel, in Jer. xi. 16. is fulfilled upon this worthy person : " The Lord called thy name a green olive " tree, fair and of goodly fruit : with the noise of a great tumult he 130 A SERMOX PREACHED AT TlJE " hath kindled a fire upon it, and the branches of it are brot^en.''* Use S. Thirdli)^ I shall wind up tlie vhole in several seasonable and necessary counsels ; some more general, others more particular, and some most particularly and especially. Firsts Counsel to all in jreneral to awaken themselves, and recovei^ a due sense of such sore rebukes of God as this is. When Saul fell, " David lamented it, saying, The beauty of Israel was slain on thy *' high places." God hath this day stript off an ornament from this country. Such dispensations of Providence speak indignations coming on : It requires almost an age to breed and furnish a man with due qualifications foi* the service of the church and commonwealth. England doth not so abound with pious, zealous, and faithful gentlemen at this time, but that it may sensibly feel the loss of such a man. Secondly^ jMore particularly, let the ministers of Christ lament his fall, as Jeremiah did the fall of Josiah in the text. He was a true friend to Christ's faithful ministers, and had them in honour for their work's sake. It is true, he hath no more need of us, he is now wiser than his teachers ; but we greatly need him, and men of his spirit, in such a dull degenerate age as we live in. Thirdly, And most particularly, I shall apply and close all with a few words of counsel to the dear and now desolate relict of this wor- thy person, whose sad lot it is this day, to overlive the mercies and comforts she once enjoyed in him. Madam, God hath this day covered you with sables, written bitter things against you, broken you with ])reach upon breach. Your sorrows need not to be excited, but regulated. It is my trouble that I cannot discharge my duty to the memory of your dear husband, without exasperating your griefs, which, alas, were too acute before; but rods have their voices ; " Blessed is the man whom God cor- " recteth, and teacheth him out of his law."" Hear you the rod, and who hath appointed it ; and, oh ! that your soul may this day take in these necessary counsels and cautions, without which your afflic- tions cannot be sanctified to the advantage of your soul I And, 1. Learn froin hence the vanity of the creature, the emptiness, and nothingness of the best things here below. How hath God made your best comforts on earth to shrink up and vanish into nothing f How do your fancies varnish and gild over these empty bubbles ? What great expectations are we apt to raise from them ? How apt to fall asleep in the bosoms or la})S of earthly enjoyments, and say with Job, " I shall die in my nest, and multiply my days as the sand?^* When lo, in a moment, the projects and expectations of many years are overturned. O what a difference will you find betwixt hope founded in Christ, comforts drav/n out of the promises, and the flattering comforts and vain hopes founded in the creature, whose breath is in its nostrils ? It is time for you, and for us all, to wean off from this vain world ; rUNERAL OF JOHN UPTON, Esa. 131 mortify your fancies and affections to it, and place them where they shall not be capable of disappointment. 2. Guard carefully, I beseech you, against those temptations which probably may accomplish this affliction. It may be Satan will suggest to your heart, what he once put into their lips; I\Ial. iii. 14. " What profit is it that we have kept his ordinances, and walked " mournfully before him .?" Where is the fruit of prayer ? What good have I seen of fasting ? What hath religion availed ? Do not prayerless and ungodly families thrive and prosper ? Beware of this. Madam, I doubt not but you will acknowledge, there liave been sins and provocations within your walls, yea, within your heart, for which God may as justly and severely judge your house as he did Eli's. Remember the rewai'ds of religion are not in this world ; and should we speak thus, we shall offend against the generation of his children. All we must expect from religion, is to save our souls by it. 3. Call not the love of God into question to yourself, or yours, because of these severe strokes of God upon you and them : You know Josiah was dear to God^ yet he died in the prime of his daysj by a violent hand, remote from his own home, and was brought home in the second chariot to Jerusalem ; a spectacle of far greater sorrow than your dear husband was ; and yet, notwithstanding all these sad circumstances of his death, the promise of his God was punctually performed to him, that he should die in peace, and not behold the evil that was to come. " There is a vanity (saith Solomon) which " is done upon the earth, that there be just men unto whom it hap- *' peneth according to the work of the wicked : Again, there be " wicked men, to whom it happeneth according to the work of the *' righteous," Eccl. viii. 14. But then remember, that it is but in the earth ; here, or no where, God must chastise his children. 4. See that you maintain that holy course of religious exercises in your family, and in your closet, wherein he walked so exemplarily before you. Let religion live, though he be dead ; and convince the world, I pray you, that it was God's influence, and not your husband's only, which was the spring and principle of this holy course. 5. Strive not with your Maker, nor fret against the Lord under this irksome and painful dispensation : Remember, there is a woe hanging over this sin ; Isa. xlv. 9, 10. Woe to him that striveth with his Maker. There is a twofold striving of men with God, one law- ful and commendable ; when we strive with him upon the knee of importunity in prayer ; thus Jacob wrestled with God, and prevail- ed, Hos. xii. 4. The other is highly sinful and dangerous, when we presume to censure, or accuse any of his works, as defective in wis- dom or goodness. He that reproveth God, let him answer it, i. e. At his peril be it. This sinful striving with God is twofold ; either I'ocal or mental. 1. Vocal. When men, in bold blasphemous language, arraign the Vol. VI. I 132 A SERMON PilEACHED AT TIIi: wisdom, power, goodness, or faithfulness of the Lord, at the bar of tlieir own reason ; and there condemn them, setting their mouths against the heavens, Ps. Ixxiii. 8, 9- This is the sin of the wicked, yea, of the first-born sons of wickedness. 2. Mental. In inward frets, murmurs, repinings against God ; Prov. xix. 3. " The foolishness of man perverts his way, and his heart ^' fretteth against the Lord." The heart may cry out impatiently against God, when the tongue is silent : And if the frets and mur- murs of the heart be (as indeed they are) interpretatively no better than a striving with our Maker ; then this sin would be found more common among good men in the jmroxisms of affliction than we imagine. It will be necessary therefore, for your sake, and for the sakes of many more in a like state of affliction with you, to stay a while on this head, and consider these following queries. Qiiei-y I. How far may we enquire of God, expostulate, and com- plain in times of affliction, without sin ? Query II. Wherein lies the sinfulness and danger of exceeding these bounds ? Query III. What considerations are most proper and powerful to restrain the afflicted soul from this sinful excess ? Query 1. How far may we enquire of God, expostulate with him^ and complain to him in times of affliction, without sin .? Sol. 1. We may humbly enquire into the causes and reasons of God's displeasure against us, not to seek matter for owx justification^ but direction in the work of our humiliation : so David enquired about the three years famine, and the Lord informed him, for whose sake, and for what sin it was, 2 Sam. xxi. 1. And thus Job addressed to him in the day of his affliction, Job x. 2. Shew me wherefore thou contendest with me ; i. e. convince me, what special sin it is, for which I am thus afflicted. This is so far from being our sin, that it is both our duty, and the excellency of our spirits : it is a child-like temper, willing to know, that we may be particularly humbled for that sin, and for ever the more careful to shun it. " That which I see not, " teach thou me ; if I have done iniquity, I will do so no more," Job xxxiv. 32. Thus far we are safe. 2. We may plead by prayer, and put him in mind of his mercies, relations, and promises, in order to the change of his providential dis- pensations towards us : Wc may say to him under the smartest rod, as the church did, " Doubtless thou art our Father,"" Psalm Ixxiv. 20. Have respect to the covenant; or as Jacob, Gen. xxxii. 9, 12. " Thou saidst, I will surely do thee good." 3. We may complain to God under our sufferings, and spread them before him in all their circumstances and aggravations, as Job, Heman, Asaph, Hezekiah and David did. He allows his children to complain to him, bat not of him : " I poured out my complaint before " him ; I shewed before him my trouble," Psal. cxlii. 2. To whom FUTfERAL OF JOHN UPTOX, ESQ, 183 sliould a child make his complaint, but to his father ? So far we are safe. 4. We may submissively pray for the removal of his hand from us, and entreat, that his anger may cease, and that he will turn again and heal us and our families, and not draw forth his anger for ever. So did David, Psal. xxxix. 10. " Remove thy stroke awav from me ; " I am consumed by the blow of thine hand ;'"* q. d. Ah, Lord, I am not able to endure another stroke. All this while, we are safe, within the bounds of our duty. But then. Query 2. Wherein lies our sin and danger, in exceeding these bounds.' I answer, Sol. When forgetting God's sovereignty, and the desert of our iniquities, we arrogantly censure his affecting, or permitting provi- dences, as if they had no conducency to his own glory, or our good. This is both sinful and dangei*ous : For, 1. This is a proud exalting of our own reason and understandino* above the infinite wisdom of God. God hath made our reason a judge and arbiter in matters ^vithin its own sphere and province: but when it comes to summon God to its bar, and article against heaven, it is an insufferable arrogancy ; and we do it at our own peril. God will have all men know, that he is an unaccountable being, Jobxxxiii. 13. Yea, he will have us to know, thot the " foolishness of God is '' wiser than men,'' 1 Cor. i. 25. That is^ that those very works of God, which man's proud reason adventures to censure as not so wise a method as their own would be, hath more wisdom in them, than all the deep-laid designs of the greatest politicians in the world. And it is strange that men should dare to attempt such a wickedness as this, after God hath so severely punished it in the fallen angels. 2. It is no less than a spurning at the sovereignty of God, from whose pleasure we derive our beings, and all our mercies, Rev; iv. 11. In these quarrellings at providence, and frets at divine appoint- ments, we invade his throne, and controul his sovereign pleasure : How monstrous were it to hear a child quarrelling with his father, that he was not so and so figured ; or the clay to chide the potter for moulding it as it is ? 3. It is destructive to our inward peace and tranquillity of mind, which is part of the punishment of this sin: and a smart stripe, a sore rebuke it is from the hand of God upon us. Contention is uncomfortalile, thouo^h but with a neig-hbour, worse with a near relation ; but a quarrel with God is destructive to all comfort in the world. Afflictions may disturb a good man's peace; but a mutinous spirit against God, destroys and stabs it at the very heart. What is the sin and torment of the devils, but their rage a- gainst the Lord, and swelling against the metliods of his grace.? "He " seeketh rest, but findeth none," Mat. xii. 43. The peace of our spirit is a choice mercy, and might be maintained amidst all our af^ 12 134j a sermon rHEACHED AT THE flictions, were but our interest in his promises, and the true level of his providences cleared to us. 4. It is irrational, and highly unjust, to give the cause, and quarrel at the effects. God hath righteously and inseparably linked^^TiaZ with moral evils ; sin and sorrow, by the laws of heaven are tacked and linked together; he that doth evil, shall feel evil, Gen. iv. 7. We adventure upon sin, and then fret at affliction, Prov. xix. 3. " The " foolishness of man perverts his way, and his heart fretteth against " the Lord."" Is this becoming a reasonable creature ? Doth not every man reap as he soweth ? Can the seed of sin bring forth a crop of peace and comfort ? " Why doth the living man complain, a man " for the punishment of his sins .^" Lam. iii. 39- Search your hearts, and search your houses, and you will quickly find that all your af- flictions in this world, were they ten thousand times more, and heavier than they are, do not come near to the desert of one sin. All sorrows, losses, afflictions on this side hell, are quite below the value of sin, the meritorious and provoking cause of them all. 5. It is foohsh and vain, to strive against God, and contest per- versely with him. Can our discontents relieve us.'^* Or our murmurs ease us ? Will they turn God out of his way ? No, He is in one mind, and wlio can tnrn him aside? Job xxiii. 13. The wheels of providence go straight forward, and turn not when they go, Ezek. i. 17. We may bring them over us to crush us, by standing thus in their way ; but cannot turn them out of their way. " If they still walk contrary to me, then will I walk contrary to " you, and pvmish you yet seven times for your sins,^"* Lev. xxiii. 14. Or I will walk in the rashness of mine anger,-|- smiting you without moderation, as men do in their rage and fury. This is all we shall get by fretting against God. Never expect relief under, or release from the yoke God hath laid on your necks, till you be brought to accept the punishment of your iniquities. Lev. xxvi. 41. 6. It is a sin full of odious ingratitude towards your God : Which appears (1.) In murmuring because it is so bad, when we should be admiring that it is no worse. Are there not millions in hell that never sinned at higher rates than you have done.^ Is this affliction as bad as hell ! Hath God pardoned you and saved you, and yet doth he deserve to be thus requited by you ? (2.) In murmuring that our condition is so bad, when we may every day see others in a far worse case, who are equal with us by nature, and we are equal with them in guilt and provocation. If we speak of outward afflictions, certainly others would be glad to exchange conditions with us, and account themselves happy in our circumstances. Consider the description given of those persons. Job xxx. 3, 4, 5. And how little they differ in the manner * When a patient struggles under the physician's hand he receives a smarter touch. t ^Ipl tcmere ambulabo^ u e. I will walk rashly. KSQ. 135 of life from brute beasts : And if we speak of inward troubles, com- pare your own with those of Heman, and Asaph, in Ps. Ixxvii. and Jxxxviii. and if both together, and that in an intense degree, consider Job vii. 4. and you will soon find your condition full of sparing mercy: Those excellent persons that were so much above you in grace, were yet plunged so much deeper than you into afflictions. And is it not then vile ingratitude in you, thus to mutiny and charge your God JboUshly? (3.) But especially here lies our ingratitude, in quarrellino- and censuring those providences, whose very end and errand is our eternal good ; Heb. xii. 10. " But he for our profit, that we might " be partakers of his holiness." 7- It is a sin that deprives us of the fruits and benefits of our afflic- tions : A tumultuous raging spirit reaps no good by the rod. The fruits of affliction are called the peaceable Jt'uits^ Heb. xii. 11. becausO they are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper : Anima sedcfulo, Sf qu'iescendofit sapie?is. Blossoms and flowers open not in the boisterous storms of winter, but in the mild and gentle spring. Well then, be convinced of the sin and danger of a discontented spirit under the hand of God, and instead of mourning over lost re- lations, now mourn for the loss of patience, the want of submission, and for the pride and arrogancy of your own reason, that presumes to correct the works of the Almighty ; and say to God, as Joseph did to his father, when he wittingly crossed his hands in blessing Ephraim and Manasseh, Not so, myjather. This is not fit. Query 3. But how may these evils be prevented ore ured, and tlie tempestuous soul calmed under the rod.'' How shall all strifes betwixt God and his people be ended, and the soul made quiet at his feet ? Reply. This blessed frame of spirit may in a great degree and measure be attained in the use of the following directions : I say, in their use and application, not by the prescription or simple know- ledge of them. And, Rule 1. The first rule or direction is this : Study zcell the glorious sovereignty of God over you, and awe your hearts with the same con- sideration of' it. From his mere pleasure, you, and all that is yours, proceeded ; on his pleasure you depend, and into that good pleasure of his will, your wills therefore ought to be resolved: "Whatever the ** Lord pleased, that he did, in heaven and in earth, in the sea, and " in all deep places," Psal. cxxv. 6. Man and man stand on equal ground ; and if our reason be not satisfied about tlie equity of men's dealings with us, we may ask who did it, and demand the reasons why he did it ; but when we have to do with God, we must not dispute his pleasure. Let the potsherd strive with the potsherds of the earth ; but let not the clay dispute with \\\e potter. Now the so- vereignty of God is gloriously displayed in \\\^ decrees, laws, and provi- dences. (1.) In his decrees, appointing the creatures to their ends, whether to be vessels of mercv, or of wrath, Rom. ix. 18, 19, 20. In ' 13 136 A SERMON PREACHED AT THE this case there must be no disputing with God. (2.) In his laws, ap-' pointing the work and duty of the creature, as also the rewards and punishments ; Jam. iv. 12. " There is one Lawgiver, that is able to save and to destroy.*' In this case his sovereignty immediately and indispensably binds the conscience of man, and no human authority can dissolve that obligation : Nor must we snuff at the severest com- mand. (3.) The glorious sovereignty of God is displayed in his pro- vidential administrations, appointing every man to that station and condition in which he is in this world ; whether it be high or low, prosperous, or afflicted : Ps. Ixxv. 6. " I said to the fools, deal not " foolishly, &c. for promotion cometh not from the east, nor the *' west, but God is Judge ; he putteth down one, and setteth up ano- *' ther.'' Let not them that are at the top of the world be lifted up ; nor those that are at the bottom be dejected ; for God casts every man's lot, and changeth their condition at his pleasure ; a word of his mouth plucks dov. n the lofty, and exalts the lowly ; he woundeth, and his hands make ^hole. Hence it becomes the afflicted to be still, and knoAV that he is God, Psal. xlvi. 10. to put his mouth in the dust, and quietly to wait for his salvation : All our fretting and struggling cannot shake off the voke which he hath put upon us ; but a meek and quiet submission to his will, and compliance with his designs, is the best expedient to procure our freedom. There is not one circumstance of trouble befals you without his order ; nor can you expect deliverance but by order from him. Rule 2. Study the transcendent evil ofsin^ and wJiat the demerit of the least sin that ever you committed is. This will becalm your tem- pestuous spirits, and at once work them into contentment with your present state, and admiration that it is no worse. Lam. iii. 22,69, 40. Consider, thou querulous and discontented soul, that the wages of sin is death, Rom. vi. ult. that tribulation, anguish, and wrath, are due by law, to every soul of man that doth evil ; that so often as we have sinned, so often have we deserved hell : and shall we then charge God with severity, for scourging us with the rods of gentle, fatherly, chastisements.? Is this hell ? Dare'you say the severest afflic- tion that ever was upon you, is above the demerit of your sin ? It is true, indeed, the Lord tells Jerusalem, that she had " received " of his hand double for all her sins,'' Isa. xl. 2. But that is not the language of strict justice, but of compassions rolled together. There is not a gracious soul in all the world but will readily subsciibe Ezra's confession, that God hath afflicted it less than its iniquities deserve, Ezra ix. 13. Oh ! if once we measure our afflictions by our sins, we shall admire they are so few, so mild and gentle as they are ! Rule 3. Consider uhat a difference there is hetzoixt the saints meet-' ing with ajffiictions, and their parting iviih them. You meet them with trembling and astonishment, but you shall part with them with praise and thanksgiving ; blessing God for the manifold blessings they have instrumentally conveyed to your souls. It is good for me, saith FUNERAL OP JOHN UPTON, ESQ, 137 David, that I have been afflicted. By these things sin is prevented, discovered, and mortified, the ensnaring world embittered, and the rest to come sweetened. Many other excellent rules may be added : try these, and the blessing of the Spirit accompany them. To conclude ; be not swallowed up of sorrows for what you have lost; but balance all the troubles of this life with the hopes of the next. Your dear children are gone, your sweet husband is gone ; but to consider who took them, and whither. It is said of Enoch, Gen. V. 24. " He walked with God, and was not, for God took him." Mr. Upton is not, and yet he is : he is not with men, — he is with God : he ceases not to he^ though he ceases to breathe : he is taken away, but God took him : he is better where he is than where he was : though he be not in your bosom, he is in Christ's. Imitate his zeal, plain-hcartcdness, diligence in duties, and you shall shortly meet him again, and never part any more ; 1 Thess. iv. 15, 16, 17, 18. "For this we say by the word of the Lord, that we " which are alive, and remain to the coming of the Lord, shall not *' prevent them which are asleep. For the Lord himself shall des- " cend from heaven with a shout, and with the voice of the arch- " angel, and the trump of God : and the dead in Christ shall rise *' first : Then we which are alive, and remain, shall be caught up " together with them in the clouds, to meet the Lord in the air : " and so shall we ever be with the Lord. Wherefore comfort one '' another with these words." Did you but know the deep emphasis of these words, ever with the Lord ; I doubt not, but you would find comfort enough in them for yourself, and a great overplus for the (comforting of others. 14 AX EXPOSITION OF THE ASSEMBLY'S CATECHISM. With Practical Inferences from each Question : As it was carried on in the Lord's Days Exercises in Dartraoutli,^ in the first Year of Liberty, 1688, THE PREFACE. JL HAT catechising is an ordinance of God, {ew will doubt, when they consider the apostles did first lay the fundamentals of religion ; Heb. vi. 1. And **fed babes with milk, teaching them the first prin- *^ ciples of the oracles of God," Heb. v. 12. and questionless taught them in that manner, which was most suitable to the capacity of the learners, which may be well supposed to be by plain and short ques- tions, and suitable answers thereunto ; and therefore this hath been a constant practice in the church of God ; and the primitive church had a particular person appropriated thereunto, whom they called Catechisf. And so all well-governed, and wisely-managed chiu'ches, have still maintained and used it, as knowing the necessity and usefulness thereof; for the younger sort to inform them in the principles of that religion whereinto they were baptized ; and for the establish- ment of the adult and more aged therein. Hence have issued those little composures of all the fundamental doctrines of faith and practice so handled (which we call Catechisms) in the churches ; and particularly in ours, whereof there are many and divers, whose authors have well deserved for their endeavours to inform and edify the people thereby. But among them all, none excel this little Catechism of the As- sembly for orthodoxy, fulness, and method. And because the answers therein are some of them pretty large, and treat of the most profound mysteries of our religion ; therefore several persons have bestowed their good and laudable pains, some in descanting more largely, and proving by scriptural reasons the parti- culars : one has shown the harmony thereof with the articles and ho- milies of the church of England (designed, I suppose, to remove the prejudice which some have taken against it:) others have parted the AN EPISTLE TO THE rtEADElt. 139 q\]cstions and answers into several little ones, under each, to make them more intelligible to younger ones, and more easy to be remem- bered. Among whom, worthy, orthodox, and excellent Mr. John Flavel may be ranked, who among other of liis many most profitable labours, applied himself to the chewing of tliis bread of life, or crumbling it into smaller pieces, for the covenience of children, and, indeed, of all ; wherein (as in all his other works) he hath shewn himself a workman, that needs not to be ashamed. There needs no other recommendation to this posthumous piece, but the worthy author's name; he was removed before he had com- pletely finished it ; he had prepared his questions and answers upon the second petition of the Lord's Prayer ; but lived not to propose them in the public congregation. God then translated him into his kingdom of glory above, while he was so industriously endeavouring to promote the kingdom of grace below. The other five remaining questions and answers (to complete the work) were done by a ruder hand ; as may be easily discerned by any observant reader, who will find himself transferred from a plain, clear, and delightful stile, method, and manner, into more rough, disorderly, and unpleasant ones ; for, who indeed could equal this di- vine labourer ? Not the completer ; who would account himself to have made very great attainments in divinity and usefulness, if he were left but a few furlongs behind him. Let the reader use and peruse this piece, and he will see cause to bless God for the author. VALE. TO THE READER. JL HE Divine Providence having unexpectedly cast my lot, for a few days, in Dartmouth, where that blessed man of God, Mr. John Flavel, did for many years honour Christ, and was honoured by him ; I have been favoured with a sight of that most judicious ex- plication of the Assembly's Catechism, which is emitted herev/ith. Being desired to testify my respect to the worthy author, by pre- facing this excellent labour of his with a few lines ; I can truly say, (as sometimes Beza of Calvin,) Now Mr. Favel is dead, life will be less sweet, and death less bitter to me. My heart bleeds to look on this desolate place, and not to see him, that, whilst living, was the glory of it. But neither the author, nor his writings, stand in need of the com- mendation of others, much less of mine. His works, already published, have made his name precious in both Englands; and it will be so, as long as the earth shall endure. There are some considerations which may cause the reader to ex- I4i0 AN EPISTLE TO THE HEADER. pect (and he will not find himself disappointed therein) that which is extrordinary in this httle manuel ; for the author's heart was very- much engaged in doing this service for Christ, in thus feeding his lambs. And he did himself design the publication of what is here committed to the press ; and was very desirous (with an holy sub- mission to the will of God) to have perfected this work before his decease; but had strange intimations that he should finish his course before that could be done. When he did, viva voce, deliver his meditations, there were many enlargements, and lively passages, which are not here inserted; never- theless, here is as much as he thought needful for public view, not being willing that his book should be voluminous. In his last catechetical exercise, concerning Hallowing' the name of God, he was exceedingly enlarged; but he must himself go into the kingdom of glory, when he intended to have discoursed on that petition, Th?/ I'lngdom come. He also began some meditations on ihejoys of heaven ; but before he had an opportunity to express what had been in his heart, the Lord Jesus said unto him, " Enter thou into the joy of thy Lord.'* And thus doth it happen many times to the eminent and holy ser- vants of God. Another consideration, recommending what comes herewith, isj, that it was amongst Mr. Flavel's last works. The {i'^ohia ^ni^ala) last sayings of wise and great men have been esteemed oraculous ; and the Scripture puts an emphasis on the last words of David, the sweet singer of Israel, 2 Sam. xxiii. 1. Not that those were the last words that ever David spake, only they were written not long before his death, when he was come near heaven. So was what is now put into the reader's hand, written by Mr. Flavel not long before his translation to the world of souls, where the spirits of just men are made perfect. There was a more than ordinary presence of God with him to his last; and in his last day, not the last sermon that he preached (which was June 21, 1691) he did more than once surprize his hearers with an intimation, that that might be the last time he should speak to them in the name of the Lord. And was not then the secret of the Lord with him .? Dartmouth will know, and Devonshire will know, that there has been a prophet among them. And now my soul bleeds to look on the dear flock of God, which are as sheep without a shepherd. The Lord Jesus, the great Shep- herd of the sheep, have compassion on them, and give them a shep- herd like to his blessed servant Flavel, who did for many years feed them with knowledge, and with understanding. Dartmouth, March ^\st. } 1692. I IiNCREASE MATHER. AX EXPOSITION or THE ASSElNlBLY's SHORTER CATECHISM, Question I. Of Man^s chief End. Vr HAT is the chief end of man ? A. Marts chief end is to glorify God, and to enjoy him for ever, Q. 1. Seeing a chief supposeth an inferior end ; what is that in- ferior end for which man was made ? A. It is prudently, soberly, and mercifully, to govern, use, and dispose of other creatures in the earth, sea, and air, over wliich God gave man the dominion ; Gen. i. 26. And God said let us make man in our own image, after our likeness : and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So Psal. viii. 6. Thou madest him to have dominion over the works of thy hands ; thou hast put all things under his feet. Q. S. What then is to be thought of those men, who being wholly intent upon inferior things, forget and neglect their principal end? A. They are dead whilst they live; 1 Tim. v. 6. But she that liveth in pleasure, is dead whilst she liveth : They have their portion in this life; Psal. xvii. 14. From men of the world, which have their portion in this life, and their end is destruction, Phil. iii. 19. Whose end is destruction. Q. 3. How can a man glorify God, seeing he is perfectly glorious in himself.? A, Man cannot glorify God by adding any new degree of glory to liim ; Job xxxv. 7. If thou be righteous, what givest thou him, but by manifesting his glory with the lips .? Psal. 1. 23. Whoso offereth praise, glorifieth me; or with the life ; Matth.v. 16. Let your light so shine before men, that they may see your good works, and glorily your Father which is in heaven. Q. 4. Wherein consists the enjoyment of God .? A. It consists, ^r^^, in the facial vision of him in heaven. Second- ly, in full conformity to him ; 1 John iii. 2. But we know, that when he shall appear, we shall be like him, for we shall sec him as he is. Thirdly, in that full satisfaction which results from both the former; Psal. xvii. 15. I shall be satisfied when I awake with thy likeness. 142 AX EXPOSITION OF TIIF- ASSEMBLY'S CATECHISM. Q. 5. Can none enjoy him in lieaven, who do not glorify him on earth ? A. No adult person can scripturally expect happiness in heaven -without hohness on earth ; Heb. xii. 14. And hohness, without which no man shall see the Lord. Rom. viii. 30. Whom he justifiedy them he also glorified. Q. 6. How comes the glory and enjoyment of God our chief end ? A. He is our Master, and rightful Owner and Benefactor ; we re- ceive our being and preservation from him, of him, and through him, and therefore to him be all things, Rom. xi. 36. Q. 7. Do all men make God their chief end ? A. No, they do not ; some make their sensual pleasure their chief end : Phil. iii. 19. Whose God is their belly : and some the worlds Col. iii. 5. Mortify therefore your members which are upon the earth, and covetousness, which is idolatry. Q. 8. What are the signs of a man's making liimself his chief end.f^ A. Those make themselves their chief end, who ascribe the glory of what they have, or do, to themselves, and not to God ; Dan. iv. 30. The king spake, and said, Is not this great Babylon which I have built ? Isa. X. 18. For he saith, by the strength of my hand have I done it ; and by my wisdom, for I am prudent ; therefore they sacri- fice to their own net, and burn incense unto their drag, Hab. i. 16. Q. 9. Why are the glorifying and enjoying of God put together, as making up our chief end ? A. Because no man can glorify God, that takes him not for his God ; and none takes him for his God, that takes him not for his supreme good ; and both these being essentially included in this notion of the chief end, are therefore justly put together. Q. 10. What is the first truth inferred hence ? A. That God hath dignified man above all other creatures on earth, in giving him a capacity of glorifying God here, and of enjoying him hcreaiter. Q 11. What is the second truth inferred hence .^ A. That the soul of man is not annihilated by death, but advanc- ed by it; Phil. i. 21. To die is gain. V. S3. Having a desire ta depart, and to be with Christ, which is far better. Q. 12. What is the third truth inferred hence ? A. That it is the duty and wisdom of every Christian to renounce, deny, and forsake all inferior interests and enjoyments, when they come in competition with the glory of God, and our enjoyment of him : Luke xiv. 33. So likewise whosoever he be of you, that for- saketh not all that he hath, he cannot be my disciple. Q. 13. What is the fourth inference hence ? A. That we are to abhor and renoimce all those doctrines and practices, that debase the glory of God, and exalt and magnify the creature. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 14)S Of the Scrijjtures as our Rule. Quest. 2. W HAT rule hath God given to direct us how we may glorify and enjoy him ? A. The word of' God, which is contained in the Scriptures erf the Old and new Testament, is the only rule to direct us how we mat/ glorify and enjoy him. Q. 1. How can the Scriptures be called the word of God, seeing the things contained there were spoken and written by men ? A. They are truly and properly called the word of God, because they came not by the will of man ; but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. i. 21. Q. 2. What are the principal arguments to persuade us that the scriptures are of Divine authority and inspiration ? A. Three things especially convince us : First, The holiness of the doctrine therein contained. Secondly, The awful efficacy thereof on the soul. Thirdly, The uncontrollable miracles by which they are sealed, put it beyond all rational doubt that they are the very words of God. Q. 3. AVhat is the holiness of the scriptures ; and how doth that prove them to be God's word ? A. The holiness of the scriptures doth appear in two things : First, In commanding and encouraging whatsoever is pure, and holy ; Phil. iv. 8. Whatsoever things are pure. Secondly, In for- bidding all unholiness, under pain of damnation ; 2 Cor. vL 9- Know ye not, that the unrighteous shall not inherit the kingdom of God, c5'C. This shews that they came not from Satan, being cross to his design ; nor from man, it being against his corrupt nature ; and therefore from God only. Q. 4. What is their authority and efficacy on the soul ? and how doth that prove them divine ? A. Their authority, and efficacy on the soul, consists in three things: First, In the power they have to search and discover the secrets of men ; Heb. xii. 4. The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow ; and is a discerner of the thoughts and intents of the heart. Secondly, In their converting efficacy, changing and renewing the soul; Psalm xix. 7. The law of the Lord is perfect, converting the soul. Thirdly, In their cheering and restoring efficacy, when the soul is cast down under any inward or outward trouble; Psal. xix. 8. The statutes of the Lord are right, rejoicing the heart. No Imman power can do such things as these; John xvii. 17. Sanctify them through thy truth ; thy word is truth. Q. 5. How do miracles confirm it } A. Because all proper miracles are wrought only by the hand of God : John iii. 2, And no man can do these miracles that thou 1 44 AX EXPOSITION OF THE ASSEMI?LY*S CATECHISM. dost, except God be with him : and so are his seal to whatsoever he affixes them, and it consists not with his trutli, and hoUness to set it to a forgery. Q. 6. What was the end of writing the word? A. That the church to the end of the world might have a sure, known, standing-rule, to try and judge all things by, and not be left to the uncertaintv of traditions ; John v. 39- Search the scrip- tures, for in them ye think ye have eternal life, and they are they which testify of me. Q. 7. Doth not the authority of the scriptures depend on the church, fathers, and councils ? A. No, the scriptures are not built on the authority of the church, but the church on them ; Eph. ii. 20. And are built on the founda- tion of the apostles and prophets, Jesus Christ himself being the chief comer-stone. And as for councils and fathers, the scriptures are not to be tried by them ; but they by the scriptures ; Isa. viii. 20. To the law and to the testimony ; if they speak not according to this word, it is because there is no light in them. Q. 8. What may be fairly inferred from this proposition, that the scriptures are the word of God ? A. Three things may be hence inferred. First, The perfection of the scriptures, which being the only rule given by God, must there- fore be perfect. Secondly, That it is the right of common people to read them; John v. 39. Search the scriptures, Actsxvii. 11. These were more noble than those of Thessalonica, in that they received the "word with all readiness of mind, and searched the scriptures daily, whether those things were so. Thirdly, That we owe no obedience to the injunctions of men farther than they are sufficiently warranted by the written word ; Matth. xv. 9. But in vain do they worship me, teaching for doctrines the commandments of men. Of Faith and Obedience. Quest. 3. W HAT do the scriptures principally teach ? A. The scriptures principally teach what man is to believe con- cerning God, and 7vhat duty God requires of man. Q. 1. Why is faith conjoined with obedience, and put before it ? A. Because faith is the principle from whence all obedience flows; and no man can perform any duty aright in the estate of unbelief; Heb. xi. 6. But without faith it is impossible to please him ; for he that Cometh to God, must believe that he is. Q. 2. Can there be no saving faith where the scriptures are not known and preached ? A. No ; for the apostle saith, Rom. x. 14, 15. How then shall they call on him in whom they have not believed ? and how shall they beheve in him of whom they have not heard ? and how shall they hear without a preacher.? and how shall they preach except they AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 145 be sent ? And ver. 17. So then, faith cometh by hearing, and hear- ing by the word of God. Q. 3. Are not we bound to believe what learned men teach us, as points of faith, though the things they teach be not contained in the word of God ? A. No ; if the things they teach be not contained expressly, or by necessary consequence in the word of God, we are not obliged to be- lieve them as points of faitJi ; Isa. viii. 20. To the law, and to the testimony, if they speak not according to this word, it is because there is no light in them : Gal. i. 8. Though we, or an angel from hea- ven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. And Christ hath charged us, Matth. xxiii. 10. To call no man master, for one is your mas- ter, even Christ. Q. 4. Are there some things in scripture more excellent than others ; because it is said, the scriptures principally teach matters of faith and duty ? A. Every part of scripture is alike pure ; Prov. xxx. 5. Every word of God is pure, and of equal authority, but not of equal weight; as several pieces of gold are alike pure, and of the same stamp, but not of equal value. Q. 5. What may be inferred hence for use ? A. Firsts Hence it is our duty to examine what we hear, by the word ; and not receive any doctrine because men confidently affirm it, but because the scriptures require it ; Acts xvii. 11. These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures dailv, whether these things were so. Secondly^ That the Christian religion is not notional, but practical ; and that impractical faith saves no man ; James ii. 20. Faith without w^orks is dead. God is a Spirit Quest. 4. W^HATisGod.? A. God is a Spirit^ infinite^ eternal^ anduncltangeahle in his beings ii'isdom, powej', holiness^ justice^ goodness, and truth. Q. 1. Can the nature of God be defined, so as men may express properly and strictly what God is? A. No ; Job xi. 7. Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ? We do then conceive most rightly of God, when we acknowledge him to be inconceivable ; and therefore, one being asked the ques- tion, what God is ? answered rightly ; If I fully knew that, I should be a God myself; for God only knows his own essence. Q. 2. How many ways are there by which men may know and describe the nature of God, though still with imperfect knov, ledge? A. There are two ways of knowing God in this life. J^irst, By 116 A>? EXPOSITION OF THE ASSEMBLY'S CATECHISM. ■way of affirmation; affirming that of God by way of eminence, wliicli is excellent in the creature ; as when we affirm him to be wise, good^ merciful, &c. Secondly, By way of negation, when we remove from God, in our conceptions, all that is imperfect in the creature; so we say, God is immense, infinite, immutable ; and in this sense we also call him a Spirit, i. e. he is not a gross corporeal substance. Q. 3. How many sorts of spirits are there ? and of which sort is God ? A. There be two sorts of spirits, created and finite, as angels and the souls of men are. Secondly, Uncreated, and infinite ; and such a Spirit God only is, infinitely above all other spirits. Q. 4. If God be a Spirit, in what sense are we to understand all those scriptures which speak of the eyes of the Lord, the ears and hands of God 't A. We are to understand them as expressions of God, in con- descension to the weakness of our understanding; even as the glory of heaven is expressed to us in scripture by a city, and the royal feast. These shadows are useful to us whilst we are in the body ; but we shall know him in heaven after a more perfect manner. Q. 5. What may be inferred from the spiritual nature of God ? A. Hence learn, that it is both sinful and dangerous to frame an image or picture of God. Who can make an image of his soul, which yet is not so perfect a spirit as God is "t And as it is sinful to attempt it, so it is impossible to do it; Deut. iv. 15, 16. Take ye therefore good heed unto yourselves ; for ye saw no manner of similitude on the day that the Lord spake to you in Horeb, out of the midst of the fire ; lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, &c. Q. 6. W^hat else may be inferred from thence ? A. That our souls are the most noble and excellent part of us, which most resembles God ; and therefore our chief regard and care should be for them, whatever becomes of the vile body ; Matth. xvi. 26. For what is a man profited, if he gain the whole world, and lose his own soul ? Or what shall a man mve in exchanfije for his soul 't Q. 7. What further truth mav be inferred hence ? A. That men should beware of spiritual sins, as well as of gross and outward sins ; for there is a faithfulness of the spirit, as well as of the flesh ; 2 Cor. vii. 1. Let us cleanse ourselves from all filthiness of flesh and spirit ; and as God sees them, so he greatly abhors them, as sins that defile the noblest part of man, on which he stamped his own image. Q. 8. What also may be inferred from hence ? A, Hence we learn, that spiritual worship is most agreeable to his nature and will ; and the more spiritual it is, the more acceptable it will be to him ; John iv. 24. God is a Spirit, and they that wor- sliip him must worship him in spirit and in truth. Externals in wor- ship are of little regard with God; as places, habits, gestures, &e. Ale EXPOSITION OF THE ASSEMBlV's CAtECHISM. 147 Apply this. First, To superstitious men, Isa. Ixvi. 1, 2^ 3. Secondly, To children, that say a prayer, but mind not to whom, tior what they say, Of God's Infinity. Quest. 1. W HAT is the sense and meaning of this word, in- finity ? A. It signifies that which hath no bounds or limits, within which it is contained, as all created things are. Q. 2. In how many respects is God infinite ? A. God is infinite and boundless in three respects. First, In respect of the perfection of his nature ; his wisdom, power, and holiness, exceed all measures and limits ; as 1 Sam. ii. 2. There is none holy as the Lord, &c. Secondly, In respect of time and place; no time can measure him ; Isa. Ivii. 15. Thus saith the high and lofty One, that inhabiteth eternity; 1 Kings viii. 27. Behold the heaven of heavens cannot contain thee, how much less this house which I have built ? The heaven of heavens contains all created things ; but not the Creator. Thirdly, In respect of his incomprehensibleness, by the understanding of all creatures ; Job xi. 7. Canst thou by search- ing find out God ? Canst thou find out the Almighty to perfection ? Q. 3. *[f God be thus infinite, and no understandmg can compre- hend him, how then is it said in 1 John iii. % We shall see him as he is ? A. The meaning is not, that glorified saints shall comprehend God in their understandings ; but that they shall have a true apprehensive knowledge of God ; and that we shall see him immediately, and not as we do now through a glass darkly. Q. 4. What is the first lesson to be learnt from God's infinity ? A. That therefore men should tremble to sin even in secret ; Psal. cxxxix. 11. If I say, surely the darkness shall cover me, even the night shall be light about me. Q. 5. What is the second instruction from hence ? A. The second instruction is, That there is an infinite evil in sin, objectively considered, as it is committed against an infinite God ; and therefore it deserves eternal punishment : and no satisfaction can pos- sibly be made for it, but by the blood of Christ ; 1 Pet. i. 18. Foras- much as ye know that we are not redeemed with corruptible things, as silver and gold but with the precious blood of Christ. Q. 6. What is the third instruction from God's infinity ? A. The third instruction is, that those who are reconciled to God in Christ, need not fear his ability to perform any mercy for them ; for he is able to do exceeding abundantly above all that we can ask or think, Eph. iii. 20. And those that are not reconciled are in a very miserable condition, having infinite power set on work to punish them ; 2 Thess. i. 9. Who shall be punished with everlasting des* Vol. VI. K 148 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. truction from the presence of the Lord, and from the glory of hi3i power. Q. 7. What is the fourth instruction from God''s infinity ? A. That no place can bar the access of gracious souls to God ; They are as near him in a dungeon, as Avhen at liberty ; and that he knows their thoughts when their tongues cannot utter them. [Eternal.'] Quest. 1. W HAT is it to be eternal as God is ? A. The eternity of God is, to be without beginning, and without end ; Psal. xc. 2. From everlasting thou art God. Q. 2. How doth God's eternity differ from the eternity of angels, and human souls ? A, It differs in two respects ; First, In this, that though angels, and the souls of men shall have no end ; yet they had a beginning, which God had not. Secondly, Our eternity is by gift from God, or by his appointment ; but his eternity is necessary, and from his own nature. Q. 3, In what sense is the covenant called the everlasting covenant? A. The covenant is called an everlasting covenant, 2 Sam. xxiii. 5. because the mercies of it, conveyed to believers, as pardon, peace, and salvation, are mercies that shall have no end. " Q. 4. In what sense is the gospel everlasting ? A. The gospel is called the everlasting gospel. Rev. xiv. 6. because the effects thereof, upon the soul it sanctifies, will abide in them for ever. Q. 5. In what sense is the redemption of Christ called the eternal redemption ? A. The redemption of Christ is called eternal redemption in Heb. ix. 12. because those whom he redeems by his blood, shall never more come into condemnation ; John v. 24. He that heareth my word, and believeth on him that sent me, hath e\'prlasting life, and shall not come into condemnation, but is passed from death unto life. Q. 6. Why is the last judgment of the world by Christ called eternal judgment ? A. The last judgment is called eternal judgment, not because God judged men from eternity, or because the day of judgment shall last to eternity ; but because the consequences of it will be everlasting joy or misery to the souls of men ; therefore it is called eternal judgment ; Heb. vi. 2. Q. 7. What may wicked men learn from the eternity of God ? A. Hence wicked men may see their own misery in the perfection of it ; that they will have an eternal enemy to avenge himself upon them for ever, in the world to come ; 2 Thess. i. 9. Who shall be punished with everlasting destruction, from the presence of the Xord. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 149 Q. 8. Wliat may good men learn from it ? A. That their joy and happiness will be perfect and endless, who iiave the eternal God for their portion ; Psal. xvi. 11. In thy pre* sence is fulness of joy, at thy right hand there are pleasures for ever- more. Q. 9. What may all men, good and bad, learn from it ? J. All men may learn three things from the eternity of God; Firsfy That their life is a thing of nought compared with God ; Psal. xxxix. 5. Mine age is as nothing before thee. Secondly^ That sins, or duties, long since committed, or performed, are all present before God. Thirdhj, That God can never want opportunity to do his work, and carry on his designs in the world. All time is in the hand of the eter- nal God; Rev. xii. 12. The devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Cff God's Unchangeableness. Quest. 1. T T HAT scriptures plainly assert this attribute.? A. Exod. iii. 14. And God said unto Moses, I AM that I AIM. Dan. vi. 16. For he is the living God, and stedfast for ever; Jam. i. 17. With whom is no variableness, neither shadow of turning, Q. % Whence doth God's immutability flow ? A. The immutability of God flows from the perfection of his na- ture, to which nothing can be added, and from which nothing can be taken away. If any thing could be added to make him better than he is ; or if any thing could be taken away, to make him less good than he is, then he were not the chiefest good, and, consequently, not God. Q. 3. By what other argument prove you his immutability ? A. I prove it from the eternity of God. If God be eternal, he must be immutable : for if he change by addition of sometliing to him he had not before, then there is something in God which he had not from eternity : And if he change by diminution, then there was some- thing in God from eternity, which now is not ; but from everlasting to everlasting he is the same God, and therefore changeth not. Q. 4. But it is said, God repents, and repentance is a change : How then is he unchangeable, and yet repents ? A. In these phrases God speaks to us, as we must speak of, and to him ; not properly, but after the manner of men : ^nd it only notes a change in his providence, not in his nature. Q. 5. But how could God become man, and yet no change made on him ? A, There is a twofold change ; one active, made by God, that we allow : He made a change upon our nature by uniting it to Christ ; but a passive change made upon God, we deny. The nature of man was made more excellent, but the divine nature was still the same. K2 150 AN EXrOSISION OF THE ASSEMBLY'S CATECHISIif* Q. 6. What is the first instruction from God's immutability ? A, That those that are most unchangeable in holiness, are most like God : Let him that is holy be holy still. Q. 7. What is the second instruction hence ? A, That the happiness of God's people is firm and sure, being still upon the word of an unchangeable God ; Mai. iii. 6. For I am the Lord ; I change not : therefore ye sons of Jacob are not consumed, Heb. vi. 18. Q. 8. What is the third instruction from this attribute ^ A. That the hopes of all -svicked men are vain, being built upon zt presumption, that God will not deal with them as he hath threat- ened he will do. Q. 9. What is the last instruction from God's immutability ? A. That Christians may take as much encouragement now from the nature, word, and providence of God, as the saints in any for- mer generation did, or might do ; for he is the same now he was then. Of GocTs Wisdom. Quest. 1. How manifold is the wisdom of God ? A. There is a personal and essential wisdom of God ; the personal wisdom is the Son of God ; 1 Cor. i. 24. Christ, the power of God, and the wisdom of God ; Col. ii. 3. In whom are hid all the trea- sures of wisdom and knowledge. The essential wisdom of God is the essence of God ; of which this question speaks. Q. 2. What is the essential wisdom of God. A. The essential wisdom of God is his most exact and perfect knowledge of himself and all his creatures, and his ordering and dis- posing them in the most convenient manner, to the glory of his own name; Eph. i. *11. According to the purpose of him who worketh all things after the counsel of his own will. Q. S. What is the first property of God's wisdom ? A. The first property is, he is only wise ; Rom. xvi. 27. To God, only wise, be glory : And whatsoever wisdom is in angels, or men, is all derived and borrowed from God, but his from none ; Isa. xL 14. With whom took he counsel ? and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding ? Q. 4. What is the second property of God's wisdom ? A. The second property is, that he is incomprehensible in his wis- dom ; Rom. xi. 33, 34. O the depth of the riches, both of the wis- dom and knowledge of God, &c. Q. 5. What is the third property of the wisdom of God ? A. The third property is, that Gbd is perfectly wise, which no creatures, no, not the very angels in heaven are : Job iv. 18. And his angels he chargeth with folly. i^N EXPOSITION OF THE ASSEMBLY'S CATECHISM. 151 Q. 6. What is the most glorious and eminent discovery of the wis- dom of God ? A. The most glorious display of the wisdom of God, was in the work of our redemption by Jesus Christ ; Col. ii. 3. In whom are hid all the treasures of wisdom and knowledge ; 1 Cor. i. 24. Christ the wisdom of God. Q. 7. What is the first instruction from God's wisdom ? A. The first instruction is, that God is a fit object of our trust, de- pendence and resignation ; Isa. xxx. 18. And therefore will the Lord wait, that he may be gracious unto you ; and therefore will he be exalted, that he may have mercy upon you ; for the Lord is a God of judgment; blessed are all they that wait for him. Q. 8. What is the second instruction from hence ? A. The second instruction is, that it is a dangerous arrogancy in the creature, either to prescribe unto God, and direct his Maker ; Job xxi. 22. Shall any teach God knowledge, seeing he judgeth those that are high ? Or to quarrel with his pi^ovidences, as not so fit and convenient as they should be ; Job xl. 2. Shall he that contendeth with the Almighty instruct him ? He that reproveth God, let him answer it. Q. 9. What is the third instruction from it ? A. That the people of God have much reason to quiet and encou- rage themselves, when crafty and subtle enemies surround them ; for the foolishness of God is wiser than men, 1 Cor. i. 25. Q. 10. What is the fourth instruction from God's wisdom ? A. The fourth instruction is, that the true way to wisdom is to be sensible of our own folly; 1 Cor. iii. 18. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. And to apply ourselves by prayer to God the foundation of it, Jam. i. 5. If any man lack wisdom, let him ask it of God. Q. 11. What is the last instruction from God's wisdom ? A. That the study of Christ, and of the scriptures, is to be preferred to all other studies in the world ; Col. ii. 3. In whom are hid all the treasures of wisdom and knowledge. And the scriptures contain all that wisdom which is for our salvation ; 1 Cor. ii. 17. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. Of God's power. Quest. 1. TV HAT is the power of God ? A. An essential property of his nature, whereby he can do all things that he pleases to have done ; Jer. xxxii. 17. Ah Lord God, behold, thou hast made the heavens and the earth by thy great power and stretched-out arm ; and there is nothing too hard for thee. Q. 2. What evidences have we before our eyes of the almighty power of God .'' K3 152 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. A. It appears in the creation of the world ; Rom. i. 20. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. And its sustentation ; Heb. i. 8. Who up- holdeth all things by the word of his power. Q. Did God's power ever act its utmost ? A. No ; he can do more than ever he did, or ever will do ; Mat. iii. 9. God is able of these stones to raise up children unto Abraham, Mat. xxvi. 53. Q. 4. Are there not some things which God cannot do ? A. Yes, there are ; but thev are such things as are inconsistent with his truth and holiness; Tit. i. f2.- which God, that cannot lie; 2 Tim. ii. 13. He cannot deny himself Q. 5. What is the first thing inferred from God's power ? A. That all the creatures necessarily depend on him for what ability they have; and without the permission of the supreme power they can do us no hurt ; John xix. 11. Thou couldcst have no power against me, except it were given thee from above. Q. 6. W^hat is the second inference from hence ? A. That the difficulties which lie in the way of the promises need be no stumbling-blocks to our faith ; Rom. iv. 20, 21. He staggered not at the promises through unbelief, being fully persuaded, that what he had promised he was able also to perform. Q. 7. What is the third inference from this attribute ? A. The saints need not to be scared at the greatness of their suffer- ings; their God can carry them through; Dan. iii. IT. Our God, whom we serve, is able to deliver us from the burning fiery furnace. Q. 8. What is the fourth inference ? A. That the salvation of God's people is certain, whatever their dangers be, being kept by this mighty power ; 1 Pet. i. 5. Who are kept by the power of God through faith unto salvation. Q. 9. What is the last inference hence ? A. That the state of the damned is inconceivably miserable ; their punishment proceeding from the glory of the Almighty ? 2 Thes. i. 2. Who shall be punished with everlasting destruction, from the pre-^ sence of the Lord, and the glory of his power. Of God^s Holiness. Quest. 1. iloW manifold is the holiness of God ? A. The holiness of God is tv/ofold ; communicable, or incommuni- cable ; of his communicable holiness the apostle speaks, Heb. xii. 10. But he, for our profit, that we might be partakers of his holiness. Of his incommunicable holiness that scripture speaks, 1 Sam. ii. 2. There is none holy as the Lord. Q. 2. What is the essential and incommunicable holiness of God ?■ A. It is the infinite purity of his nature, whereby he delights in his own holiness, and the resemblance of it it his creatures, and hates all AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 153 impurity; Hab. i. 13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. Q. S. What is the first property of God's holiness ? J. He is essentially holy : Holiness is not a separable quality in God, as it is in angels and men ; but his being and his holiness are one thing. Q. 4. What is the second property of God's holiness ? A. God is essentially holy, the author and fountain of all commu- nicated holiness ; Lev. xx. 8. I am the Lord which sanctifieth you. Q. 5. What is the third property ? A. That the holiness of God is the perfect rule and pattern of holiness to all creatures ; 1 Pet, i. 16. Be ye holy, for I am holy. Q. 6. What is the first instruction ? A. That the holiest of men have cause to be ashamed and hum- bled when they come before God ; Isa. vi. 3, 5. And one cried vmto another, saying, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." Then said I, Woe is me, for I am undone, because I am a man of unclean lips, S^c. Q. 7. What is the second instruction from God's holiness ? A. That there is no coming near to God without a Mediator ; for our God is a consuming fire. Q. 8. Wlmt is the third instruction from God's holiness ? A. That holiness is indispensably necessary, to all those which shall dwell with him in heaven ; Heb. xii. 14. And holiness, with- out which no man shall see the Lord. Q. 9. What is the fourth instruction from hence ? A. That the gospel is of inestimable value, as it is the instrument of conveying the holiness of God to us ; 2 Cor. iii. 18. But we all with open face, beholding as it were in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord : John xvii. 17. Sanctify them through thy truth, thy word is truth. Q. 10. What is the last instruction from God's holiness ? A. That all the despisers of, and scoffers at, holiness, are despisers of God ; for holiness is the very nature of God ; and in the creature it is his represented image. Of GocVs Justice. Quest. 1. What is the justice of God ? A, The justice of God is the perfect rectitude and equity of his nature; whereby he is just in himself, and in all his ways towards the creatures ; Deut. xxxii. 4. He is the rock, his work is perfect ; for all his ways are judgment: a God of truth, and without ini- quity : just and right is he. Q. 2. What is the first property of God's justice ? 4' That it infinitely excels all human justice in the perfection of K4 154i it. No creature can compare in justice with God ; Job ix. S. How shall man be just with God ? Q. 3. What is the second property of God^s justice ? A. That he is universally righteous in all his administrations in the world; Psal. cxlv. 17. The Lord is righteous in all his ways, and holy in all his works. Q. 4. What was the greatest demonstration of the justice of God, that ever was given to the world ? A. The greatest evidence that ever was givenof the justice of God, Avas in his exacting full satisfaction for our sins of Christ; Rom. iii. 25, S6. Whom God hath set forth, to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his righteousness, that he might be just, and the justifier of him which believeth in Jesus, Rom. viii. 3S. He spared not his own son, but delivered him up for us all. Q. 5. What is the second discovery of God's justice ? A. The second discovery of the justice of God, is in the eternal punishment of sin in hell upon all that do not repent, and come to Christ by faith, in this woi'ld ; Rom. ii. 5. But after thy hardness and impenitent heart, treasurest up unto thyself WTath against the day of wrath, and revelation of the righteous judgment of God. Q. 6. What is the third evidence of God's justice ? A. The third evidence of the justice of God, is in making good all the mercies he hath promised to believers, exactly to a tittle ; 1 John i. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 2 Tim. iv. 8. Hence- forth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day. Q. 7. What is the first inference from God's justice ? A. That sinners have no cause to complain of God's judgments, though they be never so terrible or durable ; Rom. ii. 5. But after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the rigliteous judgment of God. Q. 8. What is the second inference from God's justice.^ A. That without doubt there is a judgment to come in the next life, otherwise God would not have the glory of his justice ; Eccl. iii. 16, 17. I saw under the sun the place of judgment, that wickedness was there ; and the place of righteousness, that iniquity was there ; I said in mine heart, God shall judge the righteous, and the wicked. Q. 9. What is the third inference from God's justice.? A. That penitent and believing sinners need not doubt of the forgiveness of their sins ; 1 John i. 9. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Q. 10. What is the last inference from it ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 155 J. The last inference is, that meekness and patience under afflic- tions, is our unquestionable duty ; and murmuring against God, is a great sin and evil ; l.am. iii. 39. Wherefore doth a hving man complain, a man for the punishment of his sins ? Of GocTs Goodness. Quest. 1. fVlIAT is the goodness of God ? A. It is an essential property of his nature, whereby he is abso^ lutely and perfectly good in himself, and the fountain of all com- municated goodness to the creature ; Psal. cxix. 68. Thou art good, and dost good, teach me thy statutes. Q. 2. How doth the goodness of God differ from the mercy of Gpd ? A. It differs in its objects ; for misery is the object of mercy ; but goodness extends to the creatures that are happy, as well as miserable, as the angels ; Psal. cxlv. 9- The Lord is good to all, and his tender mercies are over all his works. Q. 3. What is the first property of God's goodness ? A. That all his other attributes flow out of it as their fountain : the other acts of God are but the effluxes of his goodness ; Exod. xxxiii. 19. And he said I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee, and I willbe gracious to whom I Avillbe gracious, and will shew mercy unto whom I will shew mercy. Exod. xxxiv. 6. And the Lord passed by before him, and proclaimed. The Lord, the Lord God, merciful and gra- cious, long-suffering, and abundant in goodness and truth. Q. 4. What is the secondary property of the divine goodness ? A. That it is supreme and perfect in itself, so as the goodness of no creature is, or can be; Luke xviii. 19. None is good save one, and that is God : And consequently above all additions from the creature ; Psal. xvi. 2. O my soul, thou hast said unto the Lord, My goodness extendeth not unto thee. Q. 5. What is the third property of God's goodness .? A. That it is communicative with pleasure and delight to the crea- ture : no mother draws out her breast to an hungry child with more pleasure than God doth his goodness to the saints ; Psal. cxlv. 9. The Lord is good to all, and his tender mercies are over all his works. Q. 6. In what acts hath God manifested his goodness ? A. He hath manifested it in the creation and government of the world ; Psal. civ. 24. O Lord, how manifold are thy works ! in wisdom hast thou made them all. Q. 7. What was the principal work in which God hath manifested his goodness to men. A. The principal manifestation of God's goodness was in the work of redemption by Christ ; Rom. v. 8. God commended his love towards us, in that while we were yet sinners, Christ died for us» 1 John iv. 9. In this was manifested the love of God towards us, be- 156 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. cause that God sent his only begotten Son into the world, that we might live through him. Q. 8. But are not the judgments of God on the wicked, and his afflictions on the saints, impeachments of his goodness. A. No ; it is the property of goodness to hate and punish evil in the impenitent ; Exod. xxxiv. 7. Keeping mercy for thousands, for- giving iniquity, and transgression, and sin, and that will by no means clear the guilty, &c. And the affliction of the saints flow from his goodness, and end in their true and eternal good ; Heb, xii. 6. For Avhom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Psal. cxix. 71. It is good for me that I have been afflict- ed, that I might learn thy statutes. Q. 9. What may we infer from the goodness of God ? A. The first thing is, that sin hath made our natures base and dis- ingenuous, in that we take no notice of his goodness ; Isa. i. 3. The ox knoweth his owner, and the ass his master's crib ; but Israel doth not know, my people doth not consider, and answer not the design of it ; Rom. ii. 4. Not knowing that the goodness of God leadeth thee to repentance. Q. 10. What is the second inference from the goodness of God ? A. That therefore God is the fittest object of our delight and love, and of our trust and confidence, (1.) Of our delight and love ; Psal. cxvi. 1. I love the Lord, because he hath heard my voice, and my supplications. (2.) Of our trust and confidence ; Psal. xxxiv. 8. O taste and see that the Lord is good ; blessed is the man that trusteth in him. Q. 11. What is the third inference from God's goodness.? A. That Christians should imitate God in his goodness, in love to our enemies ; INIatth. v. 44, 45. But I say unto you, love your ene- mies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you, that ye may be the children of your Father which is in heaven. Q. 12. What is the last inference from God's goodness ? A. That Christians have great encouragement to go to God for pardon in case of sin ; Psal. cxxx. 4. But there is forgiveness with thee, that thou mayest be feared ; and for refuse in dangers. The Lord is good, a strong hold in the day of trouble ; he knoweth them that trust in him, Nahum i. 7. OfGocTs Truth, Quest. 1. ^VhAT is the truth of God ? A. It is an essential property of his nature, whereby he is perfectly faithful in himself, and in all that he hath spoken ; Deut. xxxii. 4. He is the rock, his work is perfect, for all his ways are judgment ; a God of truth, and without iniquity, just and right is he, Psal. cxix. 142. Thy righteousness is an everlasting righteousness, and thy law is the truth. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 157 Q. 2. What is the first property of Divine trutli ? J. The first property of it is, That it is essential and necessary to God : He cannot lie, Titus i. 2. Q. 3. What is tlie second property of it ? J. The second property is, That it is everlasting, and abiding to all generations, Psal. c. 5. For the I^ord is good, his mercy is ever- lasting, and his truth endureth to all generations. Isa. xxv. 1. O Lord, thou art my God, I will exalt thee thy counsels of old are faithfulness and truth. Q. 4. What is the third property of Divine truth ? A. The third property is, that he is universally true in all his words and works. (1 .) In all his words; John xvii. 17. Thy word is truth. (2.) In all his works ; Psal. xxv. 10. All the paths of the Lord are mercy and truth, unto such as keep his covenant. Q. 5. What is the first lesson from God's truth to be learnt ? A. That truth and sincerity of heart is that which is most suitable and pleasing to God ; Psal. h. 6. Behold thou desirest truth in the inward parts. Q. 6. What is the second lesson from God's truth ? A. That whatever God hath foretold shall assuredly come to pass, and be fulfilled in his time ; Josh, xxiii. 14. Not one thing hath fail- ed of all the good things which the Lord our God spake concerning you ; all are come to pass unto you, and not one thing hath failed thereof Q. 7. What is the third lesson from the trutli of God .? A. That a promise from God is full security to the faith of his people, and they may look upon it as good as a mercy in hand; Heb. X. 2,S. For he is faithful that promised. Q. 8. What is the fourth lesson from God's truth ? That whatever God hath threatened in his word against sinners shall surely come upon them except they repent ; Zech. i. 6. But my word, and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers ? and they returned, and said, like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. Ezek. xii. 27, 28. The word which I have spoken shall be done, saith the Lord God. Q. 9. What is the fifth lesson from God's truth ? A. That falsehood in words and actions is contrary to God's nature, and abhorred by him ; John viii. 44. Ye are of your father the devil, and the lusts of your father ye will do ; he was a murderer from the beginning, and abode not in the truth, because there was no truth in him ; when he speaketh a lie, he speaketh of his own ? for he is a liar, and the father of it. Q. 10. What is the last lesson from God's truth ? A. The day of judgment will rightly and justly state every man's 15S AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. condition ; Rom. ii. 2. But we are sure that the judgment of God is according to truth against them which commit such things. Of one God. Quest. 5. xSlRE there more gods than one ? A. There is but one only^ the living and true God, Q. 1. How doth it appear that there is but one God ? A. It is evident from scripture there is but one God ; Deut. vi. 4. Hear, O Israel, the Lord our God is one Lord. Jer. x. 10. but the Lord is the true God; he is the hving God, and an everlasting King: and as scripture reveals no more, so reason will allow no more. Q. 2. Why will reason allow no more but one God ? A. Because God is the first being; Rev. i. 11. Saying, I am Alpha and Omega, the first and the last ; and there can be but one first being, and God is the most perfect and excellent being ; Psal. Ixxi. 19. Thy righteousness, also, O God, is very high, who hath done great things : O God, who is hke unto thee ? And there can be but one most perfect and excellent being. Q. 3. But doth not the scriptures say, in 1 Cor. viii. 5. that there are gods many, and lords many ? A. Yes ; there are many in title, and many in opinion, but one only in truth; Jer. x. 10. But the Lord is the true God, he is the living God, and an everlasting King. Q. 4. Why is he called the true God ? A, To distinguish him from the idols and false gods of the hea- thens ; 1 Thes. i. 9. How ye turned to God from idols, to serve the living and true God. Acts xiv. 15. We preach unto you, that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein. Q. 5. Why is he called the living God ? A. Because all life, natural, spiritual, and eternal, is in him, and from him only. Firsts Natural life; Acts xvii. 28. For in him we live, and move, and have our being. Secondly^ Spiritual life ; Eph. 11. 1. You hath he quickened who were dead in trespasses and sins. Thirdly^ Eternal life in glory ; Col. iii. 4. When Christ who is our life, shall appear, then shall ye also appear with him in glory. Q. 6. What is the first instruction from hence ^ A. If but one God, then all his children should be of one heart, having one and the same Father ; Eph. iv. 5, 6. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. Q. 7. What is the second inference from hence ? A. That it is idolatry to perform worship to any other but God only ; Psal. Ixxxvi. 9, 10. All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy name, for thou art great, and dost wondrous things, thou art God alone. Q. 8. What is the third inference from it ? { ' AN EXPOSITION OF THE ASSEMfiLv's CATECHISM. 1-59 A. That our supreme love is due to God only, and it is very sinful to place it in any other ; Deut. vi. 4, 5. Hear, O Israel. The Lord our God is one Lord ; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. Q. 9. What is the fourth inference from God's unity ? A. That God only must have the reliance and dependence of our souls; Jer. xvii. 5, 7. Thus saith the Lord, cursed be the man that trusteth in man, that maketh flesh his arm, and whose heart depart^ eth from the Lord. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. Q. 10. What is the last inference from it? A. That we have great cause to be thankful for the gospel, which discovers the only true God to us ; and that we are not as the hea- thens, worshipping many and false gods ; 1 Cor. viii. 5, 6. For though there be that are called gods, wdiether in heaven or in earth, ss there be gods many, and lords many ; but to us there is but one God^ the Father, of whom are all things, and we in him ; and one Lord, Jesus Christ, by whom are all things, and we by him, Oftliree Persons in the Godhead. Quest. 6. JtlOW many persons are there in the godhead ? A, There are three persons in the godhead, the Father, the Son, and the Holy Ghost, and these three are one God, the same in sub-- stance, equal in power and glory. Q. What mean you by the word, godhead ? A. It is the nature, essence, or being of God, as the apostle speaks, Acts xvii. 29. Forasmuch then as we are the offspring of God, we ought not to think that the godhead is like unto gold, or silver, or stone, graven by art, and man's device. Q. 2. W^hat is a person in the godhead ? A. It is the godhead distinguished by personal properties ; each person having his distinct personal properties ; Heb. i. 3. Who be- ing the brightness of his glory, and the express image of his person, upholding all things by the word of his power. Q. 3. How doth it appear there are three persons, and no more ? -4. Fir^^, From Christ's baptism; Mat.iii. 16, 17. And Jesus, when he was baptized, went up straightway out of the water, and lo, the heavens were opened unto him, and he saw the Spirit of God de- scending, like a dove, and lighting upon him ; and lo, a voice from heaven, saying, This is my beloved Son in whom I am well pleased, Q. 4. How else in the second place, doth it appear ? A. From the institution of our baptism ; Mat. xxviii. 19. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. Q. 5. What is the third proof from scripture ? A. From the apostolical benediction ; 2 Cor. xiii. 14. The grace ©f our Lord Jesus Christ, and the love of God, and the fellowship of 100 'aV. exposition? of the assembly's CATECHISSf. ' the holy Ghost, be with you all, Amen : Where the three distinct bless- ings are wished from the three divine persons in the godhead, grace from Christ, love from the Father, and communion with the Spirit. Q. 6. What farther evidence is there of it in scripture? A. From plain positive assertions of the scripture, asserting, First, A trinity of persons. Secondly^ A unity of essence ? 1 John v. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Q. 8. AVhat is the first instruction from the trinity ? A. That the doctrine of the gospel concerning Christ, is fully con- firmed and ratified by three witnesses from heaven, who are above all exceptions ; 1 John v. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, Q. 8. What is the second instruction from the trinity ? A. Hence we learn the true order and manner of worshipping God, in the Son ; John xvi. 23. Whatsoever ye shall ask the Father in my name, he shall give it you. And by the Spirit ; Eph. vi. 18. Praying always, with all prayer and supplication in the Spirit. Q. 9. What is the third instruction from the trinity ? A. That the covenant of grace conveys a rich portion to behevers in making over all three persons to them; Jer. xxxi. 33. But this shall be tlie covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my law into their inward parts, and ^vrite it in their hearts ; and I will be their God, and they shall be my people. Q. 10. What is the fourth instruction from the trinity ? A. That as it is the duty of all the saints to give distinct glory to the three persons in the Godhead ; so it will be a special part of their blessedness in heaven, to conteaiiplate the distinct benefits received from them all ; Rev. i. 5. And from Jesus Christ, who is the faith- ful witness, and the first begotten of the dead, and the prince of the kings of the earth ; unto him that loved us, and washed us from our sins in his own blood. Of Gocts decrees. Quest. % fT HAT are the decrees of God ? A. The decrees of God are his eternal purpose, according to tht council of his loiU, icherehyfor his own glory he hath fore-ordained whatsoever comes to pass. Q. 1. What things are decreed of God .? A. All things whatsoever come to pass, even the smallest ; Eph. i, 11. In whom also we have obtained an inheritance, being predesti- nated according to the purpose of him who worketh all things after the counsel of his own will. Q. 2. What is the end of God's decrees ? A. The glory of his own name ; Eph. i, 11, \% Who worketh AN EXPOSITION OF THE ASSEMBLY'S CATECIIlSxM. IGl all things according to the counsel of his own will, that we should be to the praise of his glory, who first trusted in Christ. Q. 8. But there are some evil things done in the world ; Do they fall under God's decree ? J. Though God doth neither approve them, nor necessitate men to commit them, yet he doth permit and suffer them to be done, and will turn them to his own glory ; Acts iv. 27, 28. For of a truth, against thy holy child Jesus, whom thou hast anointed, both Ilerod, and Pontius Pilate, with the Gentiles, and the people of Israel are gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. Q. 4. Who are the objects of God^s special decrees.^ A. Angels and men are the objects of God's special decrees ; 1 Tim. V. 21. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, &c. Rom. viii. 33. Who shall lay any thing to the charge of God's elect ? Q. 5. What is the first property of God's decrees ? A. That they are most wise acts of God, laid in the depth of wis- dom and counsel ; Rom. xi. 83. O the depth of the riches both of the wisdom and knowledge of God ! How unsearchable are his judg- ments, and his ways are past finding out ! Q. 6*. What is the second property of God's decrees ? A. The decrees of God are most free, all flowing from the mere pleasure of his will; Rom. ix. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Q. 7. What is the third property of God's decrees ? A, They are most firm and stable ; 2 Tim. ii. 19. Nevertheless, the foundation of God standeth sure ; having this seal, The Lord knovveth them that are his; Zech. vi. 1. Q. 8. What is the fourth property of God's decrees ? A. They are eternal, and before all time ; Acts xv. 18. Known unto God are all his works, from the beginning of the world. Q. 9. What is the fifth property of God's decrees ? A. They are most pure, and altogether unspotted of sin ; 1 John i. 5. This is the message which we have heard of him, and declare unto you. That God is light, and in him is no darkness at all. Q. 10. What is the first instruction from God's decrees ? A. That we ought to ascribe nothing to chance, but to the appoint- ment or providence of God ; Prov. xvi. 33. The lot is cast into the lap ; but the whole disposing thereof is of the Lord. Q. 11. What is the second instruction from God's decrees ? A. That God's hand is to be acknowledged in the greatest afflic- tions that befal us ; 2 Sam. xvi. 11. And David said to Abishai, and to all his servants, behold my son, which came forth of my bow- els, seeketh my life ; how much more now may this Benjaniite do it ^ Let him alone, and let him curse, for the Lord hath bidden him. 16£ i\N EXPOSITIOX OF THE ASSEMBLY'S CATECHlSIt^. Q. 12. What is the last instruction from God's decrees? J. That we ought to be thankful to God for all the good, and patient under all the evils that befal us ; Job ii. 10. Shall we receive good at the hand of God, and shall we not receive evil ? Quest. 8. XXOW doth God execute his decrees ? A. God executeth his deci^ees in the woi'hs of creation and jprovi" dence. Of the Creation. Quest. 9. TT HAT are the works of creation ? A. The zivrJc of creation is, God''s making all things of nothing, by the word of his power, in the space of six days, and all very good. Q. 1 . What is it to create ? A. To create, is to give a being to that which had no being ; or to bring something out of nothing ; Heb. xi. 3. Through faith we understand that the worlds were framed by the word of God ; so that things which are seen were not made of things that do appear. Q. 2. How did God create the world ? A. By his infinite power, executed in his word of command ; PsaL xxxiii. 6, 9. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth ; for he spake, and it was done ; he commanded, and it stood fast. Q. 3. What attributes of God shme forth in the creation ? A. The wisdom of God shines forth gloriously, not only in their formation, but dependence one upon another; Psal. civ. 24. O Lord, how manifold are thy works ! In wisdom hast thou made them all. The earth is full of thy riches. Q. 4. What may we learn from the creation ? A. That God perfectly knows all that is in the creature, be it ne- ver so secret ; Psal. xciv. 8, 9. Understand, O ye brutish among the people ; and ye fools, when will ye be wise ? He that planted the ear, shall he not hear : He that formed the eye, shall he not see ? Q. 5. AVhat is the second instruction from the creation ? A. That God is the rightful owner of us all, and may do what he will with us ? Rom. ix. 20. Nay but, O man, who art thou that re- pliest against God ! shall the thing formed say to him that formed it, why hast thou made me thus ? Hath not the potter power over the clay of the same lump to make one vessel to honour, and another to dishonour ? Q. 6. What is the third instruction from the creation ? A. That God only is the proper object of worship; Jer. x. 11» Thus shall he say unto them. The gods that have not made the hea- vens, and the earth, even they shall perish from the earth, and from under these heavens. Q. 7. What is the fourth instruction from hence ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 163 J. That Christians should not fear the power of creatures, Since they derive their being and power from God ; Isa. Uv. 16, 17. Behold, I have created the smith that bloweth the coals in the fire, that bringeth forth an instrument for his work ; and I have created the waster to destroy ; no weapon that is formed against thee shall prosper. Q. 8. What is the fifth instruction from hence ? A, That Atheism is a sin against natural light and reason ; Rom, i. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead ; so that they are without excuse. Q. 9- AVhat is the sixth instruction from hence ? A. That God's glory is the end of all being ; Col. i. 16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or princi- palities, or powers : all things were created by him and for him. Q. 10. What is the seventh instruction from hence ? A. That there is an unnatural rebellion in sin, smiting at him that made and preserves our being ; Isa. i. 6. I have nourished and brought up children, and they have rebelled against me. Q. 11. What is the eighth instruction from hence .'^ A. That God can in a moment revive and save the church when at the lowest ebb ; Isa. Ixv. 18. Behold, I create Jerusalem a res- joicing, and her people a joy. Q. 12. What is the last instruction from hence? A. That it is easy with God to revive a dejected soul ; Isa. Ivii. 19- I create the fruit of the lips : Peace, peace to him that is far off, and to him that is near, saith the Lord ; and I will heal him. Of Mali's Creation, Quest. lO.lrloW did God create man.? A. God created man male and female^ after Ms own image, in know- ledge, righteousness, and holiness, with doninion over the creatures, Q. 1. How did God create man ? A. God created man in his own image; Gen. i. 27. So God created man in his own image, in the image of God created he him, male and female created he them. Q. 2. What is meant by the image of God ? A. Not a resemblance of God in any bodily shape or figure, but in holiness ; Eph. iv. 24. And that ye put on the new man, which after God is created in righteousness and true holiness. Q. 3. In what graces did man resemble God ? A. In such a knowledge of God himself, and the creatures, which made him happy ; Col. iii. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Vol. VI, L 164 AN EXPOSITION OF THl Q. 4. In what other graces did this image consist ? A. In righteousness as well as holiness ; Eph. iv 24. And that ye put on the new man, which after God is created in righteousness and true holiness. Q. 5. ^Vhat is the first inference from hence ? A. The deplorable misery of the fall ; Rom. v. 12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned* Q. 6. What is the second instruction from hence ? A. The beauty of holiness, which is the image of God, and the ex- cellency of man ; Psalm xvi. 3. But to the saints that are in the earth, and to the excellent, in whom is all my delight. Q. 7. What is the third instruction from hence .'' A. We have infinite cause to bless God for Christ, who repairs this lost image in his people ; Eph. iv. 23. And be renewed in the spirit of your mind. Q. 8. What is the fourth instruction from hence ? A. That the despisers of holiness are the despisers of God ; for holiness is God's imao^e. Q. 9. What is the fifth instruction from hence ? A. The excellency of sanctification, which defaces the image of Satan, and draws the image of God upon the soul of man. Of Divine Providence. Quest. 11. V V HAT are God's works of providence ? A. God's icorks of providence are his most holy^ wise, and power^ ful preserving and governing all his creatures, and all their actions ^ Q. 1. How doth it appear that there is a Divine Providence ? A. It appears by plain scripture testimonies. Heb. i. 3. Upholding all things by the word of his power. Col. i. 17. By him all things consist, Luke. xii. 6, 7. Are not five sparrows sold for two farthings, and not one of them is forgotten before God ; but even the very hairs of your head are all numbered. Q. 2. How else is providence evinced ? A. By scripture emblems; as Jacob's ladder, Gen. xxviii. 12, 13. And he dreamed, and behold a ladder set upon the earth, and the top of it reached to heaven ; behold the angels of God ascended and descended on it : And Ezekiefs wheels, Ezek. i. 20. Whithersoever the spirit was to go, they went, thither was their spirit to go, and the wheels were lifted up over against them, for the spirit of the living- creature was in the wheels. Q. 3. What farther scripture evidence is there ? A. The sure accomplishment of scripture predictions; as Israel's captivity, and deliverance from Egypt and Babylon; Christ's incarna- tion ; the rise and ruin of the four monarchies ; Dan. ii. 31. Thou, O king, sawest, and behold a great image, whose brightness was ex- cellent, stood before the€, and the form thereof was terrible. Daiw AN EXPOSITION OF THE ASSEMBLY'S CATECHISM, 165 Vii. 3. And four great beasts came up from the sea, diverse one from the other. Q. 4. What is its first act about the creatures ? J. It sustains, preserves, provides for them ; Psalm cxlv, 15, 16. The eyes of all wait upon thee, and thou givest them their meat in due season ; thou openest thine hand, and satisfied the desire of every living thing, and defendest them from danger. Psalm xxxvi. 6. Thy righteousness is like the great mountains, thy judgments are a great deep ; O Lord, thou preservest man and beast. Q. 5. What is the second act of providence about the creatures? A. It rules and governs the creatures and their actions; Psalm Ixvi, 7. He ruleth by his power for ever, his eyes behold the nations ; let not the rebellious exalt themselves. Q. 6. How manifold is Divine Providence ? A. It is common and general over all, or special and peculiar to some men ; 1 Tim. iv. 10. Who is the Saviour of all men, especially of those that believe. Q. 7. How is providence exercised about sinful actions ? A. In permitting them ; Acts iv. 16. In restraining them; Psalm Ixxvi. 10. Surely the wrath of man shall praise thee, and the re- mainder of wrath shall thou restrain. And over-ruling them to good ; Gen. L 20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Q. 8. What are the properties of providence ? A. It is (1.) Holy ; Psalm cxlv. 17. The Lord is righteous in all his ways, and holy in all his works. (2.) Wise ; Psal. civ. 24. O Lord, how manifold are all thy works ! in wisdom hast thou made them all. (3.) Powerful .? Dan. iv. 35. And all the inhabitants of the earth are reputed as nothing, and he doth according to his will^ in the armies of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him. What dost thou ? Q. 9. What is the first instruction from it ? A. That God's people are safe amidst all their enemies and dan- gers; 2 Chron. xvi. 9. For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose hearts are perfect toward him. Q. 10. What is the second instruction from it. A. That prayer is the best expedient to prosperity and success of our lawful affairs ; Psalm cxlv. 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. Q. 11. What is the third instruction from \i? A. That God's people should rest quietly in the care of his provi- dence for them in all their straits ; JVIatth. vi. 26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns ; yet our heavenly Father feedeth them: are not ye much better than^ thev ? L2 166 AN EXPOSITION OF THE ASSEMBLY'S CATECHISIif. Q. 12. What is the last instruction from it? A. That it is no small privilege to be adopted children of GoJ^ and the members of Christ ; for all is ordered for their eternal good ; Eph. i. 22, 23. And hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all. Of the Covenant of Worhs. Quest. 12. T T HAT special act of providence did God exercise towards man, inthe estate wherein he was created ? A. When God created man, he entei-ed into a covenant of life with him, upon condition of perfect obedience, forhidding him to eat of the tree of knowledge of good and evil, upon pain of death. Q. 1. What was God's covenant with Adam before the fall.? A. It was to give life and happiness upon condition of perfect personal obedience; Gal. iii. 12. The law is not of faith; but the man that doth them shall live in them. Q. 2. Was this covenant made only with Adam, or with him and his posterity ? A. It was made with him, and all his natural posterity, descending in the ordinary way of generation from him ; Rom. v. 12. Where- fore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Ver. 14, and 18. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgres- sion, who is the figure of him that was to come : Therefore as by the offence of one, judgment came upon all men to condemnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life. Q. 3. Was Adam able to perform the obedience required of him in this covenant ? A. Yes ; for he was made upright ; Eccl. vii. 29. God made man upright ; but they have sought out many inventions. Q. 4. Had this covenant any Mediator ? A. No ; he neither had, nor needed any Mediator for satisfac- tion, because no sin was in him ; nor intercession, for he wanted nothing. Q. 5. Did this covenant admit of no repentance, nor accept any shorter endeavours ? A. No, it did not ; but sentenceth and curseth the transgressors of it, for the least breach ; Gal. iii. 10. Cursed is every one that continueth not in all things which are written in the book of the law to do them. Q. 6. How was this threatening fulfilled, of dying the day he eat, seeing he lived 930 years ? A. He died spiritually that day : and though the sentence on his AS EXPOSITION OF THE ASSEMBLY'S CATECHISM. 167 body was respited in order to posterity, yet then his body received the death's wound, of which afterward he died. Q. 7. What is the first inference from Adam's covenant ? A. Miserable are all they that grow on the natural root of the first Adam : Gal. iv. 21, 22. Tell me, ye that desire to be under the law, do ye not hear the law ? For it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. Q. 8. What is the second inference ? A. That God is just in all the punishments and miseries that come upon man ; yea, infants that never sinned after his similitude; Rom. v. 1 4. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression. Q. 9. What is the third inference ? A. The glorious privilege of believers who are under a better cove- nant, established upon better promises ; Heb. viii. 6. But now hath he obtained a more excellent ministry, by how much also he is the Me- diator of a better covenant, which is established upon better promises. Q. 10. What is the last inference? A. That we should pity the unregenerate, especially our own among them ; and labour to plant them in the second Adam. Of the Fall of Man, Quest. 13. X-rlD our first parents continue in the estate wherein they were created ? A. Our first parents he'ing left to the freedom of their own willy fell from the estate wherein they were created, hy sinning against God. Q. 1. How doth it appear that man is fallen ? A. By the scripture history : An account of it is in Gen. iii. 6, 7. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat, and gave also unto her hus- band with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig- leaves together, and made themselves aprons ? and they heard the voice of the Lord God walking in the garden in the cool of the day ; and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden. And the sad experience we all have of it in ourselves ; Rom. v. 12. Therefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Q. 2. How could man fall, since he was made upright ? A. Though he was upright, yet his will was mutable ; and by abusing that liberty, he fell ; Eccles. vii. 29. Lo, this only have I found, that God hath made man upright, but they have sought ou- jnany inventions. L3 IGB AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. Q. S. How did God leave him to abuse the freedom of his will ? A. Not by inclining him to abuse it ; but by withholding that further grace which he was no way obliged to continue to him. Q. 4. Did the will of man lose its Hberty to good by the Fall ? A. Yes, it did, and is so wounded, that it cannot, without thy pre- venting and regenerating grace, put forth one spiritual and saving act; Eph. ii. 8, 9, 10. For by grace are ye saved through faith, and that not of yourselves ; it is the gift of God. Not of works, least any man should boast ; for we are his workmanship, created in Christ Jesus unto good works, &c. Q. 5. What was the aggravation of Adam's sin ? A. It was aggravated in his being a public innocent person, sq, newly placed in a state of happiness and liberty. Q. 6. What is the first inference from the fall .'' A, That the best creature left to himself, cannot be long safe; as the angels, and Adam ; Psal. :^\ix. 12. Nevertheless, man being in honour abideth not ; he is like the beasts that perish. Q. 7. What is the second inference ? A. That since man could not be his own keeper, he can be much less his own saviour ; 2 Cor. iii. 5. Not that we are sufficient of ourr= selves to think any thing as of ourselves ; but our sufficiency is of God. Q. 8. What is the third inference ? A. That it is impossible for the covenant of works to justify any one ; Rom. iii. 20. Therefore by the deeds of the law there shaU no flesh be justified in his sight; Rom. viii. 3. For what the law could not do, in that it was weak through the flesh ; God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh. Q. 9. What is the last inference? A, What cause have we to bless God for Christ, who recovered us when the fall left us helpless ? Rom. v. 6. For M'hen we were yet without strength, in due time Christ died for the ungodly. Of Sin, Quest. 14. W'hAT is sin.? A. Sin is any want of cotiformity vnto, or transgression of the law of God. Q. J . What is meant by the law ? A. Tlie commands and rules flowing from God's sovereignty, whereby his will is manifested, and the creature bound to obedience. Q. 2. Where is this law written ? A. It is written either in the heart ; Rom. ii. 25. Which shewg the work of the law written in their hearts, (which we call the law: of nature ;) or in the Bible, which we call the written moral law. Q. 3. What conformity is due to the law of God .? i AN EXrOSITFON OF THE ASSEMBLY'S CATECHISM. 169 A, A twofold conformity is due to it : Firsts Internal, in our hearts. Secondly^ External, in our lives ; and the want of either is sin ; 1 John iii. 4. Whosoever committeth sin, transgresseth ^Iso the law ; for sin is the transgression of the law. Q. 4. How doth it appear that the want of internal conformity is sin .'* A. Because the law requires it ; Mark xii. 30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength ; for this is the first commandment: And condemns the want of it.'' Rom. vii. 7. What shall we say then .? Is the law sin ? God forbid ! nay, I had not known sin but by the law ; for I had not known lust except the law had said, Thou shalt not covet. Q. 5. Is nothing a sin but what is against God's law ? A. No, nothing can be a sin but what God hath either expressly, or by consequence, forbidden in his word. Q. (j. Wherein lies the evil of transgressing God's law ? A. The evil of sin principally lies in the offence and wrong done to God, whose sovereignty it labours to shake off, and despises his will ; Psal. li. 4. Against thee, thee only have I sinned, and done this evil in thy sight. Q. 7. What further evil is in sin ? A. It highly wrongs the sinner's soul by defacing, defiling, and damning it ; Prov. viii. 36. But he that sinneth against me, wrong- eth his own soul : all they that hate me, love death. Q. 8. Wherein is the evil of sin manifested ? A. It is manifested in the death of Christ, the terrors of conscience, and torments of hell. Q. 9. What course must the sinner take to recover himself out of his misery ? A. Repentance towards God, faith towards Christ, and both evi- denced by new obedience; Acts xx. 91. Testifying both to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Q. 10. What may we infer from hence ? A. That we have infinite cause to bless God for Christ's satisfac- tion of the law for our sins. Of the Tree of Knowledge. Quest. 15. T ▼ HAT was the sin whereby our first parents fell from the estate wherein they were created ? A. The sin whereby our first -parents fell from the estate xoherem they were created^ was their eating the forbidden fruit. Q. 1. Why was this tree called the tree of knowledge? A' Not from any natural efficacy it had to give knowledge, but the L 4 ITO AN EXPOSITION OF THE ASSEMBLy'^S CATECHISM. knowledge he should have by eating, or not eating, was experimental knowledge, i. e. Knowledge to his sorrow. Q. 2. Why did God forbid him this tree ? A. Firsts For the discovery of his dominion over man. Secondly, For the trial of his subjection and obedience. Thirdly, For the ag- gravation of his sin, if he should eat. Q. 3. What evil was there in eating of it ? A. There was a twofold evil, the evil of sin, and the evil of punish^ nient, both very great. Q. 4. What was the evil of sin ? A. A threefold evil of sin. First, Against God, called disobedi- ence; Rom. V. 19. For as by one man's disobedience many v/ere made sinners. Secondly^ Against himself, soul, body, and estate. Thirdly, Against his postenty ; Rom. v. 12. Wlierefore as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned. Q. 5. What was the evil of punishment ? A. First, Loss of God's image. Secondly, Horror of conscience. Thirdly, Sorrow on the female sex. Fourthly, Curse on the crea- ture. Fifthly, Expulsion from paradise. Sixthly, Death both of body and soul. Q. 6. What is the first instruction from it .? ^. To take heed of small beginnings of temptations, and to resist it in the first motions ; James iii. 5. Behold how great a matter a little fire kindleth. Q. 7. What is the second inference "i A. Not to hold a parly with the tempter ; see 2 Cor. xi. 3. But I fear lest by any means, as the serpent beguiled Eve, through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. Q. 8. W^hat is the third inference .^ A. That Satan's policy lies much in the choice of his tempting instruments ; as Eve and Peter, 4"c. Q. 9. What y< the fourth inference.^ A. A necessity of keeping strong guards on our senses; Isa. xxxiii. 15. That stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil, he shall dwell on high, his place of defence shall be the munition of rocks. Q. 10. What is the fifth inference.? A. That covenant- breaking is a heinous sin, which God will pun- ish ; Hosea viii. 1. He shall come as an eagle against the house of the Lord, because they have transgressed my covevant, and trans- gressed against my laws. Q. 11. What is the last inference? A. That the corruption of our nature is much seen in desiring for- bidden things ; Rom. vii. 7. W^hat shall we say then .? Is the law fcin t God forbid ; Nay, I had not known sin, but by the law ; for I AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 171 liad not known lust, except the law had said, Thou shalt not covet. Of the Fall of Adam ^ and ours in him. Quest. 16. JLf ID all mankind fall in Adam's first transgression? A. The covenant hein^made zc'ith Adam, not only for himself hut Jor his poster ity^ all mankind deseendingfrom him hy ordinary gene^ ration, sinned in him, and fell "with him in his first transgression^ Q. 1. Did no man ever escape the sin of Adam ? A. Yes, the man Christ Jesus did, and he only ; Heb. vii. 2(5. For such an High Priest became us, who is holy, harmless, undo- filed, separate from sinners. Q. 2. Why was not Christ tainted with it ? A. Because he came into the world in an extraordinary way ; Matth. i. 18. Now the birth of Jesus Christ was on thiswise: When as his mother Mary was espoused to Joseph, before they came to- gether, she was found with child of the Holy Ghost. Q. 3. How doth it appear all others are tainted w4th it ? A. It appears by scripture testimony, Rom. v. 12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned ; and experience of the best men, Rom. vii. 91. I find then a law, that when I would do good, evil is present with me. Q. 4. How came all men to fall with Adam ? A. Because all were included in Adam's covenant, as a man's co- venant includes his children before they be born, or the treason of the father affects his posterity. Q. 5. What infer you from hence ? A. The stupendous wisdom of God in sending Christ in our na- ture, and yet witnout the sin and taint of it ; 1 Cor. i. 24. Christ the wisdom of God. Q. 6. What is the second inference ? A. Hence we learn the admirable love of Christ in taking our na- ture, with all the sinless infirmities thereof; Rom. viii. 3. For what the law could not do, in that it was weak, through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin con- demned sin in the flesh. Q. 7. What is the third inference ? A. The necessity of our union with Christ, in order to our partici- pation of his righteousness and redemption ; 1 Cor. xv. 22. For as in Adam all die, so in Christ shall all be made alive. Q. 8. What is tlie fouith inference ? A. Hence we learn the malignant and mortal nature of sin^ inas- much as one sin defiled and destroyed a whole world. Q. 9. What is the fifth inference ? A. That though ail be not equally sensibb of their need, yet one sinner needs Christ as much as another. 172 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. Q. 10. What is the last inference ? A. That no man hath any cause or reason to boast of the goodness, of his nature, since the best were by nature under the same sin and misery as the worst ; Eph. ii. 3. Among whom also, we all had our conversation in times past, in the lusts of our flesh, fulfilling the de^ sires of the flesh, and of the mind, and were by nature the children of wrath even as others. Of Original Sin. Quest. 17. Into what estate did the fall bring mankind ? A. The Jail hrougJit mankind into a state of sin and misery. Quest. 18. ▼ ▼ HEREIN consists the sinfulness of that estate ■wherein to man fell ? A. The siirfulness of that estate where? nto manjell^ consists in the- guilt of Adam^s first sin, the want of original righUousness, and the corruption of his whole nature, which is commonly called original sin, together with all actucd transgressions which proceed from it. Q. 1. How many sorts of sins are all men under? A. All men are guilty before God of two sorts of sin; of original, and of actual ; Psal. li. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. Eccles. vii. 20. For there is not a just man upon earth, that doth good, and sinneth not. Q. Hov/ can we be guilty of Adam's first sin ? A. We are guilty of it, because Adam sinned not only as a single, but also as a public person, and representative of all mankind : Rom. V. 1-5, 16, 17. But not as the offence, so also is the free gift: for if through the offence of one many be dead ; much more the grace of God, and the gift by grace, which is by one man, Jesus (Christ, hath abounded unto many : And not as it was by one that sinned, so is the gift ; for the judgment was by one to condemnation. Q. 3. How else came Ave under his guilt? A. We are guilty of his sin by generation ; for we were in his. loins, as treason stains the blood of the posterity, or parents leprosy the children : Psalm, li. 5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. Q. 4. Wherein doth it consist ? A. It consists in tv.o things. First, In our aversion and enmity to that which is good; Rom. vii. 18. In me, that is, in my flesh, there dwelleth no good thing, Secondly, In proneness to that which is evil ; Rom. vii. 14. But I am carnal, sold under sin. . Q. 5. Is this corruption of nature in all men ? A. Yes ; in all mere men, and women, none exempted ; Rom. iii. 10. and 23. As it is written, there is none righteous, no not oiie^ for all have sinned, and come short of the glory of God. Q. 6. In what part of our nature doth this sin abide ? AN EXPOSITION OF TIIF ASSEMBLY'S CATECHISM. 173 A. It abides in the whole man, in every part of man, botli soul and body ; Gen. vi. 5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually; 1 Thess. v. 23. Now the God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Q. 7. How is the body infected by it ? A. In the readiness of the bodily members to further sin, and its temptations in the soul; Rom. iii. 13, 14, 15. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of asps is under their lips, whose mouth is full of cursing and bitter- ness, their feet are swift to shed blood. Q. 8. What learn we from original sin ! A. Tq bear patiently the miseries we see on our children, and their death also without murmuring; Rom. v. 14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned j;fter the similitude of Adam's transgression. Q. 9. What is the second instruction ? A. It teaches us humility, and should be matter of confession and humiliation, when we sin actually ; Psal. h. 5. Behold I was shapen in inl.^uity, and in sin did my mother conceive me. Q. 10. What is the third instruction.? A. It should provoke parents to use their utmost diligence for the conversion of their children who draw sin from them. Q. 11. What is the last instruction ? A, It teaches us the necessity of regeneration, and should provoke ps greatly to desire it. W] Of Man's Misery. Quest. 19- ▼ T HAT is the misery of that estate whereinto man fell.? A. All manMnd hy their fall lost communion with God, are under his wrath and curse ; a7id so made liable to all the miseries in this life, to death itself and to the pains of hell for ever. Q. 1. What communion had God with man before the fall ? A. Man that enjoyed the gracious presence and favour of God with him, which was better than life. Q. 2. How doth it appear this was lost by the fall .? A. It appears by scripture-testimony, that Adam lost it as to him- self; Gen. iii. 8. And Adam and his v/ife hid tii-^mselves from the presence of the Lord God, among the trees of the garden. And we in him ; Eph. ii. 12. At that time ye were without Ciu'ist, being aliens from the common-wealth of Israel, ard strangers from the covenant of promise, having no hope, and without God in the world. Q. 3. Was this the only misery that came by -the fall.? 174 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. J. No ; man did not only lose communion with God, but fell under his wrath and curse ; Eph. ii. 3. And were by nature children of ^\Tath, even as others. Q. 4. Doth the wrath and curse of God then lie on all men ? A. It lies on all the unregenerate in the world ; Gal. iii. 10. Curs- ed is every one that continueth not in all things which are written in the book of the law, to do them : But believers are delivered from it by Christ; 1 Thess. i. 10. Even Jesus, which delivered us from the wrath to come. Q. 5. How are the miseries of man by the fall divided ? A. They are divided into the miseries of this world, and of the "World to come. Q. 6. What are the miseries that come on them in this world .^ A. The miseries of life, as sickness, pain, poverty on the body ; fear, trouble, sorrow on the mind, and at last death itself; Rom. vi. ult. The wages of sin is death. Q. 7. What are the miseries after this life ? A. The pains and torments of hell for ever; Psal. ix. 17. The wicked shall be turned into hell. Q. 8. What are the torments of hell ? A. Pain of loss and pain of sense; Matth. xxv. 41. Depart from me, ye cursed into everlasting fire. Q. 9- What learn you from hence ? A. The woeful state of the unconverted ; miserable here, and miserable to eternity. Q. 10. What else learn we hence ? A. The great salvation believers have by Christ from all this mi- sery; Heb. ii. 3. How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirm- ed unto us by them that heard him. Of the Salvation ofGotTs Elect, and of the Covencmt of Grace, Quest. 20. UlD God leave all mankind to perish in the estate of sin and misery ; A. God having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery ; and to bring them into an estate of salvation hy a Redeemer. Q. 1. Are some persons chosen to salvation, and others left .? A, Yes : God hath chosen some to salvation, and passed by others; as the Scriptures speak ; See Rom. viii. 30. Moreover whom he did predestinate, them he also called. And Jude 4. For there are cer- tain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, &c. Q. 2. Did God chuse some, because he foresaw they would be better than others ; AN EXrOSITIOX OF THE ASSEMBLY'S CATECHISM. 175 A. No : God's choice was not on foreseen works, but merely of his grace, and good pleasure of his will ; Eph. i. 5, 6. Having pre- destinated us unto the adoption of children by Jesus Christ to him- self, according to the good pleasure of his will, to the praise of the glory of his grace. Q. 3. Is this election of God made in time, and that according as men use their free-will, or from eternity ? A. Election is an eternal act of God before the world was, and depends not on man's using his free-will ; as appears from Eph. i. 4, According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. Q. 4. Shall all that are elected be called and saved ? A, Yes, the scripture is full and plain for it ; Acts xiii. 48. And when the Gentiles heard this, they wer6 glad, and glorified the word of the Lord ; and as many as were ordained to eternal life believed. Rom. viii. 30. Moreover, whom he did predestinate, them he also called, &c. Q. 5. By whom are the elect saved ^ A. By Christ, the only Redeemer ; Titus iii. 4, 5, 6. But after that the kindness and love of God our Saviour towards man appear- ed not by works of righteousness which we have done, but according to his mercy, he saved us, by the washingof regeneration, and renew- ing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Q. 6. Is there no other way of salvation but by Christ ? A. No ; no other way is revealed in scripture ; Acts iv. 12. Nei- ther is there salvation in any other : for there is no other name under heaven given among men, whereby we must be saved. Q. 7. What learn you from God's election ? A. What cause we have to admire free-grace in our choice, who were no better than others ; Eph. ii. 3. And were by nature children, of wrath even as others. Q. 8. What is the second instruction ? A. It teaches us humility ; we made not ourselves to differ, but the free-grace of God made the difference ; 1 Cor. iv. 7. For who xnaketh thee to differ from another ? Q. 9. AVhat is the third instruction ? A. It teaches us diligence to make our election sure to ourselves, by our calling ; 2 Pet. i. 10. Wherefore the rather, brethren, give di* ligence to make your calling and election sure. Q. 10. What is the fourth instruction ? A. It is matter of comfort to God's elect, amidst all dangers in the world ; 2. Tim. ii. 19. Nevertheless, the foundation of God standcth sure, having this seal, The Lord knoweth them that are his. 1T6 Of the Covenant of Greece. Quest. 1. ▼ T HAT is the covenant of grace? A. It is a new compact, or agreement, made mth sinners, out of mere gi'ace, wherein God promiseth to be our God, and that we shall be his people, and to give everlasting life to all that believe in Christ ; Jer. xxxi. 33. But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be ray people. Q. 2. How doth this covenant differ from the covenant of works ? A. They differ many ways ; but principally in three things. Firsts The covenant of works had no Mediator ; the covenant of grace hath a Mediator ; Heb. xii. 24. And to Jesus the Mediator of the new covenant. Secondly, In the former no place was found for re- pentance ; in the second^ God admits it ; Heb. viii. 10. For this is the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people ; ver. 12. For I will be merciful to their unrighteous- ness, and their sins will I remember no more. Thirdly^ in their con- dition, the former requires exact obedience ; the latter faith and sin- cere obedience; Mark xvi. 16. * He that believeth, and is baptized* shall be saved. Q. 3. May a sinner that hath no worthiness at all of his own, be taken into the covenant of grace ? A. Yes, he may ; Isa. xliii. 25. I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. This covenant is not of works, but of grace, Rom. xi. 6. And if by grace, then it is no more of works, otherwise grace is no more grace. But if it be of works, then it is no more grace, otherwise work is no more work. Q. 4. Is this covenant changeable, or an unchangeable covenant ? A. No, it is not changeable, but everlasting and unchangeable for ever; Isa. liv. 10. For the mountains shall depart, and thehilLs be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee. Q. 5. AVhat are the principal things bestowed in this covenant ? A. God himself, and in and with him pardon and salvation; Jer. xxxi. 33. I will be their God, and they shall be my people. Q. 6. Can no sin be forgiven out of this covenant ? A. No, God pardons none out of this covenant; John iii. 18. But he that believeth not is condemned already. Q. 7. What is the first instruction hence ? A. Humbled and believing sinners have singular supports from this AV EXrOSlTIO:5^ OF THE ASSEMBLY'S' CATECHISK. 177 rrevf covenant, 1 John ii. 12. I write unto you, little children, be- cause your sins are forgiven you for his name's sake. Q. 8. What is the second instruction from hence ? A. That it is the great concern of all men to examine whether they be in this covenant or no ; 2 Cor. xiii. 5. Examine yourselves, whe- ther ye be in the faith ; prove your ownselves ; know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates ? Q. 9. What is the third instruction ? A. See here the miserable state of the wicked, which have no in- terest in it : Psalm 1. 16. But unto the wicked God saith. What hast thou to declare my statutes, or that thou shouldst take my covenant in thy mouth ? Q. 10. What is thfe last instruction ? A. That Christians are obliged to walk as people in covenant with God ; 1 Pet. ii. 9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. Of the only Redeemer. Quest. 21. T ▼ HO is the Redeemer of God*s elect ? A. The only Redeemer of God's elect is the Lord Jesus Christy who, heing the eternal Son of God, became man, and so was, and continueth to be God and man, in two distinct natures, and one per^ son for ever. Q. What doth the name Redeemer signify.^ A. It signifies one that frees another out of captivity and bondage, as Christ did us ; Matth, xx. 28. And to give his lite a ransom for many. . Q. 2. What was the misery from which Christ delivered us .^ A. A twofold misery, viz. Sin and hell. First, Sin ; Matth. i. 21. Thou shalt call his name Jesus, for he shall save his people from their sins. Secondly, Hell ; 1 Thess. i. 10. Even Jesus, who deli- vered us from the wrath to come. Q. 3. How did Christ deliver us from this misery.'* A. First, by price; Secondly, l^y power. By price ; 1 Pet. i. 18, 19. Ye are not redeemed with silver and gold from your vain conver- sation, received by tradition from your fathers ; but with the precious blood of Christ, as of a lamb without blemish, and without spot. By power; Col. i. 13. Who hath deUvered us from the power of dark- ness, and hath translated us into the kingdom of his dear Son. Q. 4. When was the redemption wrouglit by Christ ? A. It was decreed from eternity ; it was actually wrought on the cross ; Col. i. 20. And (having made peace through, the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or things in heaven. Q. 5. How then could they be redeemed tliat died before? ITS AX EXrOSlTlON OF THE ASSEMBLY'S CxVTECHlSM. A. Though Christ's blood was actually shed after the Old Testa- ment believers died: yet the virtue of Christ's death extends to them^ as well as us ; Heb. xi. 39, 40. And these all, having obtained a good report through faith, received not the promise, God having provided some better things for us, that they without us should not be made perfect. Q. 6. Why would not God deliver us without such a Redeemer ? A. Because it was not so much for the honour of his justice ; Rom. iii. 25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his righteousness, that he might be just and the justifier of him that belie veth in Jesus. Q. T. What is the first instruction from hence ? A. That all that are out of Christ are in a miserable bondage and captivit)/ ; John viii. 36. If the Son therefore shall make you free, ye shall be free indeed. Q. 8. What is the second instruction ? A. Hence see the heinous nature of sin, which required such a price to satisfy^ for it ; 1 Pet. i. 18, 19- We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot. Q. 9. What is the third instruction from hence ? A, The wonderful love of Christ in redeeming us at such a rate ; Rev. i. 5. Who loved us, and washed us from our sins in his own blood, Q. 10. What is the last instruction ? A. This strongly obligeth us to an universal holiness ; 1 Cor. vi, SO. For ye are bought with a price ; therefore glorify God in your body, and in your spirit, which are God's. o OfChrisfs Incarnation. Quest. 22. Jio W did Christ, being the Son of God, become man ? A. Christ the Son of God became man hij taking to himself a true body and a reasonable soul^ being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, and born of her, yet with" out sin. Q. 1. Who is the only Redeemer of God's elect .?^ A. The Lord Jesus Christ is their only Redeemer, and there is no other Redeemer besides him ; Acts iv. 12. Neither is there salva- tion in any other ; for there is none other name under heaven given among men, whereby we must be saved. Q. 2. How is he the Son of God, or can be, as no other is so ? A. He is the Son of God by nature, from all eternity, and so no angel or saint is ; Heb. i. 5. For unto which of the angels said he at any time. Thou art my Son, this day have I begotten thee ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 179 Q. 3. Why was it necessary he should become man ? A. That he might be capable to suffer death in our room ; Heb. ii. 15, 16, 17. For verily he took not on him the nature of angels, but he took on him the seed of Abraham ; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people. Q. 4. Why must the Redeemer be God as well as man ? J. Because the blood of a mere man could not satisfy and redeem us ; Acts XX. 28. Feed the church of God, which he hath purchased with his own blood. Q. 5. Do these two natures make two persons ? A, No, the human nature is united to the second person, and sub- sists in union with it; John i. 14. And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. Q. 6. Was the union only for a time ? A. No, it continues and abides for ever; Heb. vii. 24. But this man, because he continueth ever, hath an unchangeable priesthood. Q. 7. What is the first instruction from hence ? A. Hence we learn the transcendent love of God to poor sinners ; John iii. 16. God so loved the world, that he gave his only begotten Son, that whosoever beheveth on him should not perish, but have everlasting life. Q. 8. What is the second instruction ? A. Hence we learn the matchless love of Christ, that he should stoop to such a condition for us ; 2 Cor. viii. 9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich. Q. 9. What is the third instruction ? A. That the greatest sins are capable of remission to believers ; John i. 29- Behold the Lamb of God which taketh away the sins of the world. Q. 10. What is the fourth instruction ? A. That those that be in Christ need not fear the denial or want of any other mercy ; Rom. viii. 32. He that spared not his own Son, but delivered him up for us all ; how shall he not with him also freely give us all things ? Q. 11.* What is the fifth instruction ; A. Hence we learn how impious it is to ascribe any part of the glory of redemption to any other besides Christ. Q. 12. What is the sixth instruction ; A. This teaches us the miserable condition of all that are out of Christ, and the necessity of their damnation, he being the onlj Redeemer. Vol. VI. M 180 AN EXrOSISION OF THE ASSEMBLY'S CATECHlSSf* Of the Manner ofChrisfs Incatmation. Quest. 1. T T AS Christ's incarnation a voluntary act in him ? A. Yes, it was ; for though he had a command to die for us, John X. 18. No man taketh it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again. Yet he came willingly ; Psal. xl. 6^ 7. Sacrifice and offering thou didst not desire, mine ears hast thou opened ; burnt-offerings and sin- offerings hast thou not required ; lo, I come ; in the volume of thy book, it is written of me. Ver. 8. I delight to do thy will, O my God, yea, thy law is within my heart. Q. 2. Was the body of Christ a real and true human body ? A. Yes, it was a true and real body, not the appearance and shape of a body only ; Luke xxv. 38. And he said unto them, Why are ye troubled, and why do thoughts arise in your hearts ? Ver. 39- Behold my hands and my feet, that it is I myself; handle me, and see, for a spirit hath not flesh and bones as you see me have. Q. 3. Had he a true human soul as well as a body ? A. Yes, he had a real human soul also, and all the natural faculties and powers thereof; Matth. xxvi. 38. Then saith he unto them. My soul is exceeding sorrowful, even unto death. Q. 4. Was he then in all respects like to other men ? A. No, his conception was not like others; Isa. vii. 14. Behold, a Virgin shall conceive and bear a Son, and shall call his name Emma- >ruEL. And he had no sin in him- as others have ; Heb. vii. 26. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners. Q, 5. Did Christ put off the human nature at his ascension .? A. No, he did not, but carried it up to glory, and now is in our nature in heaven ; 1 Tim. iii. 16. Received up into glory. Q. 6. Why did he assume our nature ? A. That he might die in it for our salvation; Heb. ii. 15. And deliver them, who through fear of death were all their lifetime sub- ject to bondage. Q. 7. Why did he rise in it after death ? A. He raised it from the dead for your justification ; Rom. iv. 25. Who was delivered for our offences, and was raised again for our justification. Q. 8. Why did he ascend in our nature into heaven ? A. To be a Mediator of intercession in our nature; Heb. vii. 25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Q. 9. What is the first instruction from hence ? A. That the body of Christ is not every where, but is contained in heaven ; Acts iii. 21. Whom the heaven must receive, until the times of restitution of all things. Q. 10. What is the second instruction? A^ EXPOSITION OF THE ASSEMBLY'S CATECHISM. 181 J, That Christ is full of tender compassion to his people's infir- tnlties ; Heb. iv. 15. For we have not an high priest which cannot be touched with the feeling of our infii*mities; but was in all points tempted like as we are, yet without sin. Q. 11. What is the third instruction.? J. That great and admirable is the glory designed for the bodies of believers ; Phil. iii. 21. Who shall change your vile bodies, that it may be fashioned like unto his glorious body, according to the work- ing whereby he is able even to subdue all things unto himself Q. 12. What is the last instruction.? J. That the bodily eyes of believers after the resurrection, shall see Christ in glory ; Job xix. 26, 27. And though after my skin ■worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another. 0/ ChrisCs Offices, Quest. 23. W HAT offices doth Christ execute as our Redeem- er.'' A. Christ, as our Redeemer, cloth execute the office of a prophety of a priest, and of a Icing, both in his estate of humiliation and ex-- altation. Q. 1. What are the states and conditions of our Redeemer? A. Christ's states are twofold ; namely, his state of humiliation, and his state of exaltation; Phil. ii. 8, 9- And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross : Wherefore God also hath highly exalted him, and given him a name above every name. Q. 2. How many offices belong to Christ in these states ? A. Christ hath a threefold office ; namely, of a prophet, of a priest, and of a king. Q. 3. Why doth Christ take all these three offices ? A. Because they are all necessary for our salvation, and we have the benefit of them all ; 1 Cor. i. 30. Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Q. 4. Can no man take Christ in one office, and not in another ? A. No; whoever will have the benefit of any one, must receive him in all ; Acts v. 31. Him hath God exalted with his right hand to be a Prince, and a Saviour, for to give repentance unto Israel, and forgiveness of sins. Q. 5. What respect have the offices of Christ to the promises? A. The promises flow out of them as out of their fountain ; 2 Cor. i. 20. For all the promises of God in him, are yea, and in him, Amen. Q. 6. What promises flow out of the prophetical office ? A. All promises of illumination, guidance, and direction flow out of Christ's prophetical office ? Q. 7. What promises flow out of the priestly office ? M2 182 A. All the promises of a pardon and peace flow out of it Q. 8. "What promises flow out of the kingly ofl^ice ? A. All the promises of defence, protection, and deliverances, Q. 9. What is the first instruction ? A. Henc€ we learn the completeness of Christ for all the wants of his people ; Col. ii. 10. And ye are complete in him. Q. 10. What is the second instruction ? A. Hence we learn the folly and misery of all those hypocrites that close partially with Christ. Q. 11. What is the third instruction.? A. Hence we learn the singular dignity of the Lord Jesus : None ever having had all those ofiices but Christ. Q. 12. What is the last instruction.? A. That faith is a considerate act ; and requires much deliberation. OfChrisfs Prophetical Office. Quest. 24. JlI-OW doth Christ execute the ofiice of a prophet.? A. Christ executeth the office of a prophet^ in revealing to us hy his word and Spirit^ the will of God for our salvation. Q. 1. What doth Chrisfs prophetical oflice imply.? A. It implies man's natural blindness and ignorance ; 1 Cor. ii. 14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them^ because they are spiritually discerned. Q. 2. AY hat else doth it imply .? A. That Christ is the original and fountain of all that Hght which guides us to salvation ; 2 Cor. iv. 6, 7. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Q. 3. How doth Christ teach men the will of God .? A. He doth it by external revelation of it; Acts ili. 22. For Mo- ses truly said to the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear, in all things, whatsoever he shall say unto you. And by internal illumina- tion ; Luke xxiv. 45. Then opened he their understanding, that they might understand the scripture. Q. 4. What need then of man's ministry .? A. Very much; for Christ hath instituted ministers as instruments, by whom he will teach us; Eph. iv. 11, 12. And he gave some apostles, and some prophets, and some evangelists and some pastors, and teachers, for the perfecting of the saints, for the work of the mi- nistry, for the edifying of the body of Christ. Acts xxvi. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 18S Q. 5. Can no man savingly know the will of God without the teachings of Christ ? J. No ; though common knowledge may be obtained in a natural way, yet not saving; Matth. xi. 25. At that time .Jesus answered, and said, I thank thee, O Father, Lord, of heaven and earth, because thou hast hid these things from the wise and prudent, and hast re- vealed them unto babes. Q. 6. How appears it that Christ is appointed to this oflTiice ? A. We have the written word for it ; Acts iii. 22. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you. Q. 7. What is the first instruction from hence ? A. None need be discouraged at their natural weakness, if Christ be their teacher ; Matth. xi. 25. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Psalm, xix. 7. The testimonies of the Lord arc sure, making wise the simple. Q. 8. AVhat is the second instruction ? A. That it is a dreadful judgment to be spiritually blinded under the gospel ; 2 Cor. iv. 3. 4. But if our gospel be hid, it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. Q. 9. What is the third instruction ? A. That prayer is the best expedient to obtain saving knowledge ; James i. 5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. Q. 10. What is the last instruction ? A. Learn hence the transcendent excellency of the knowledge of Christ above all other knowledge ; Phil. iii. 8. Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord. Of Chrisfs Priesthood, Quest. 25. XXOW doth Christ execute the office of a priest ? A. Christ executeth the office of a priest^ in his once offering up of himself a sacrifice to satisfy divine justice y and recmicile us to Godf and in making continual intercession for us. Q. 1. What is the priesthood of Christ in general ? A. It is his expiation of our sins by the sacrifice of himself, and obtaining God's favour for us ; Col. i. 20. And (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. M 3 184 Q. 2. What are the parts of Christ's priestly office ? A. It hath two parts. Firsts Oblation, or offering of himself; Heb. ix. 14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge youf consiiences from dead works, to serve the living God ? Secondly^ In- tercession for us; Heb. vii. 9,5. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. Q. 3. What is the end of Christ's oblation ? A. The end of it, as to God, was to satisfy his incensed justice ; Rom. iii. 25. Whom God hath set forth to be a propitiation, througli faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. And as to men, to put away their sins ; Heb. ix. 26. For then must he often have suffered since the foundation of the world ; but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself. Q. 4. What is the first difference between Christ and other priests ? A. Other priests offered the blood of beasts ; Christ his own blood ; Heb. ix. 12. Neither by the blood of goats and calves, but by his own blood, he entered once into the holy place, having obtained eternal redemption for us. Q. 5. What is the second difference ? A. They offered many sacrifices ; Christ perfected all by one offer- ing, Heb. X. 14. For by one offering he hath perfected for ever them that are sanctified. Q. 6. What was the sacrifice Christ offered to God.? A. His body ; Heb. x. 10. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. And h s soul ; Isa. hii. 10. When thou shalt make his soul an offering for sin. Q. 7. Whence is the efficacy of this sacrifice ? A. From the divine Person to whom that soul and body was united ; Acts xv. 28. Feed the church of God, which he hath purchased with his own blood. Q. 8. What is the first inference from hence ? A. That believers are discharged by Christ from all their sins and debts ; Acts xiii. 39. And by him, all that believe are justified from all things. - Q. 9. What is the second inference ? A. That it is a fearful thing to fall into the hands of an absolute God ; Luke xxiii. 31. For if they do these things in a green tree, what shall be done in the dry ? Q. 10. What is the third inference.? A. That it is impossible for man to satisfy God for his own sins ; J*sal. cxxx. 3. If thou, Lord, shouldest mark iniquities, O Lord, wlio shall stand ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 185 Q, 11. What is the last inference ? A. That the Christian religion only settles the conscience in peace; Heb. ix. 14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God ? Of Christ's Kingly Office, Quest. 26. JtlOW doth Christ execute the office of a king? A. Christ exectiteth the office of a king, in subduing us to hivu self, in ruling and defending us, and in restraining and conquer- ing all his and our enemies. Q. 1. How manifold is Christ's kingdom ? A. Twofold. First, Internal in men's souls ; Lukexvii. 21. Be- hold, the kingdom of God is within you. Secondly, External, over all the world ; Eph. i. 22. And hath put all things under his feet, and gave him to be Head over all things to the church. Q. 2. What is the end of Christ's providential kingdom ? A. The good and salvation of the church ; John xvii. 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Q. 3. Wherein doth he exercise his kingly power ? A. In restraining his, and his people's enemies; Psal. Ixxvi. 10. Surely the wrath of man shall praise thee ; the remainder of wrath shalt thou restrain. Q. 4. How else is it exercised ? A. In protecting his church amidst all enemies ; Exod. iii. 3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. Q. 5. What instruments doth Christ use.^ Af Angels are ministring spirits to him ; Heb. i. 14. Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation ; And men, yea, the worst of men ; Rev. xii. 16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Q. 6. In what manner doth Christ rule the world ? A. By supreme power; Rev. xix. 16. He hath on his vesture, and on his thigh a name written. King of kings, and Lord of lords. And perfect wisdom ; Eph. i. 11. In whom also we have obtained an in- heritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Q. 7. What learn we from hence ? A. That the church is saved amidst all dangers; Jer. xxx. 11. For I am with thee, saith the Lord, to save thee ; though I make a full end of all nations, whither I have scattered thee, yet will I not make a full end of thee. Q. 8. What is the second instruction ? M4 186 AN EXPOSITION OF THE ASSEMBLY S CATECHISM. A. That the godly may safely trust to Christ's care ; 2 Chron. xvi. 9. For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is, perfect towards him. Q. 9. What is the third instruction ? A. That all plots against the church shall surely be defeated ; Isa. liv. 17. No weapon that is formed against thee shall prosper. Q. 10. What is the fourth instruction ? A. It gives the saints full satisfaction in all conditions ; Rom. viii. 28. And we know that all things work together, for good to them that love Gcd, to them that are the called according to his purpose. Q. 11. What is the last inference.^ A. We should not stand in a slavish fear of men ; Isa. li. 12. I, even 1 am he that comfovteth you ; who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man, which shall be made as grass. Of Chrisfs Humiliation. Quest. 27. tV HEREIN did Christ's humiliation consist ? A. Chrisfs liumiliation consisted in his being born^ and that in a low conditioji, made under the law, undergoing" the miseries of this life^ the wrath qfGod, and the cursed death of the o-oss ; in being buried, and continuing under the power of death fbr a time. Q. 1. What doth Christ's liumbling of himself import ? A. His voluntariness in the deepest point of self-denial ? Psal. xl. 7. Then said I, Lo, I come ; in the volume of the book it is written of me. Q. 2. What was the first act of Christ's humiUation ? A. His taking man's nature on him, with all its sinless infirmities ; Rom. viii. 3. God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. Q. 3. What is the second part of his humihation ? A. That mean life he lived in this world, which obscured his di- vine glory .? Mark vi. 3. Is not this the ca]penter, the son of Mary ? Q. 4. What was the first thing in Christ's life that humbled him ? A. The poverty of it; Mat. vii. 20. And Jesus saith unto him, the foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay his head. Q. 5. What was the second thing in his life that humbled him ? A. The temptations of Satan, to which he was subject ; Mat. iv. 1. Then was Jesus led up of the Spirit into the wilderness, to be tempt- ed of the devil, and that for our sakes. Heb. ii. 17. Wherefore in all things it behoved him to be made like unto his brethren, ver. 18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. Q. 6. What was the third thing in Christ's life that humbled him.^ AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 1^7 yf. His subjection to the law; Gal. i. 4. But when the fulness of the time was come, God sent forth his Son, mad'j of a woman, made under the law. Q. 7. What was the fourth thing in Christ's life that humbled him ? A. The revilings and contradictions of sinners ; Heb. xii. 3. For consider him that endureth such contradiction of sinners against himself Q. 8. Wherein was Christ humbled in his death? A. His death was painful aixl ignominious ; Gal. iii. 13. Christ hath redeemed us from the curse of the law, being made a curse for us : For it is written, cursed is every one that hangcth on a tree. Made a curse for us, and deserted in it ; Mat. xxvii. 46. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama sabacthani ; that is to say, My God, My God, why hast thou for- saken me ? Q. 9. What is the first inference from hence ? A. That lowliness and humility becomes Christ's followers ; Mat. xi. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in lieart. Q. 10. What is the second inference ? A. That Christ's love to sinners is astonishingly great; 2 Cor. viii. 9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might be made rich. Q. 11. What is the third inference ? A. Christians should be ready to suffer for Christ ; 1 Pet. iv. 1. Forasmuch as Christ hath suffered for us in the flesh, arm your- selves likewise with the same mind : for he that hath suffered in the flesh hath ceased from sin, Q. 12. What is the last inference ? A. That humiliation is the true way to exaltation; Mat. xxiii. 12. And whosoever shall exalt himself, shall be abased ; and he that shall humble himself, shall be exalted. Of Christ'' s Exaltation. Quest. 28. W HEREIN consists Christ's exaltation ? A. Christ''s exaltation consists in his risi?ig again from the (lend on the third day ; in ascending up into heaven.^ in sitting at the right hand of God the Father^ and in coming tojudge tJi e zmrldai the last day, Q. 1. What is the first step of Christ's exaltation ? A. His resurrection from the dead. Q. 2. How dotli his resurrrection appear ? A. By the scripture prophecies accomplislied in him ; 1 Cor. xv. 4. And that he was buried, and that he rose again the third day, ac- cording to the scriptures. 18S AN EXPOSITION OF THE ASSEMBLY'S CATECHISM, Q. 3. Why did Christ rise again? A. To establish our faith, and abolish our sins ; 1 Cor. xv. 17, And if Christ be not risen, your faith is vain ; ye are yet in your sins. Q. 4. What other end was there of Christ's resurrection ? A. To declare his divine power ; Rom. i. 4. and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. And to evidence the fulness of his satisfaction ; John xvi. 10. Of righteousness, because I go to my Father, and ye see me no more. Q. 5. Did Christ rise in the same body he laid down ? A. It was substantially the same ; John xx. 27. Then saith he to Thomas, Reach hither thy finger, and behold my hands ; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing. Q. 6. What doth Christ's resurrection teach us ? A. The certainty of our resurrection after death ; 1 Cor. xv. 20. Rut now is Christ risen from the dead, and become the first fruits of them that slept. Q. 7. What is the second step of Christ's exaltation ? A. His ascension after forty days into heaven ; Acts i. 2, 3. Until the day in which he was taken up, after that he through the Holy Gho3t, had given commandment unto the apostles, whom he had chosen : To v/hom also he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God. Q. 8. Why did Christ stay so long on earth ? A. To assure the truth of his resurrection, and to settle the due government of his church. Acts i. 2, 3. Q. 9. For what end did he ascend ? A. To take possession of his glory ; John xvii. 5. And now, O. Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. And that as our fore-run- ner, Heb. vi. 20. Whither the Fore-runner is for us entered, even Jesus, &c. Q. 10. In what manner did Christ ascend ? A. Triumphantly, and magnificently ; Psal. xlvii. 5. God is gone up with a shout, the Lord with the sound of a trumpet. Q. 11. What doth his ascension teach us ? A. Heavenly-mindedness ; Col. ill. 1, 2. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right-hand of God ; set your affections on things above, and not on things on the earth. And an encouragement in our Christian race ; Heb. xii. 1, 2. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith ; who for the joy that was set before him, endured the AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 189 eross, despising the shame, and is set down at the right-hand of the throne of God. The second Part of the 9Sth Question of Christ'' s exaltation. Quest. 1. W HAT was the third degree of Christ's exaltation .? A. His sitting at God's right-hand in heaven ; Heb. i. 3. When he had by himself purged our sins, sat down on the right-hand of the majesty on high, Q. 2. What doth God's right-hand signify ? A. A state of honour; Heb. i. 13. But to which of the angels said he at any time, Sit on my right-hand until I make thine enemies thy footstool .f^ And power; Matt. xxvi. 64. Hereafter shall ye see the Son of man sitting on the right-hand of power. Q. 3. What is implied in Christ's sitting there ? A. That his work on earth is finished ; Heb. x. 12. But this man after he had offered one sacrifice for sin, for ever sat down on the right-hand of God. Q. 4. What else doth it signify ? A. Christ's power over all his enemies ; Psal. ex. 2. The I^ord shall send the rod of thy strength out of Zion: Rule thou in the midst of thine enemies. Q. 5. What learn we from Christ's sitting there ? A. The high honour believers are advanced to by Christ ; Eph. ii. 6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Q. 6. What is the last step of Christ's exaltation ? A. His coming to judgment; Acts x. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. Q. 7. Is it certain there shall be a judgment-day .'* A. Yes; the scripture assures it; 2 Cor. v. 10. For we must all appear before the judgment-seat of Christ. And every man's con- science witnesseth to it; Rom. ii. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Q. 8. What is the first property of Christ's judgment ? A. It will be awful and solemn; 1 Thess. iv. 16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God ; and the dead in Christ shall rise first. Q. 9. What is the second property of it ? A. It will be exact and critical; Rom. ii. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Mat. xii. 36. But I say unto you, That every idle word that men shall speak, they shall give an account thereof in the day of judgment. Q. 10. What is the third property of it ? A, It will be an universal judgment ; Rev. xx. 12. And I saw the 190 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. dead, small and great, stand before God, and the books were opened. Q. 11. How is this a }3art of Christ's exaltation ; A. He now acts in the fulness of his kingly power ; Mat. xxv. 34. Then shall the king say unto them on his right-hand, Come ye bles- sed of my Father, inherit the kingdom prepared for you from the foundation of the world. And this will roll away the reproach of his enemies ; Rev. i. 7. Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him. Q. 12. What learn we from Christ's being judge ? A. That believers shall not be cast in judgment; Rom. viii. 1. There is therefore now no condemnation to them that are in Christ Jesus. Q. 13. What learn we from hence ? A. The deplorable state of Christless persons ; Luke xix. 27. But those mine enemies that \\ould not that I should reign over them, bring hither, and slay them before me. Q. 14. What else learn we from Christ''s judgment ? A. To give all diligence to be found of him in peace ; 2 Pet. iii. 14. Wherefore, beloved, seeing that ye look for such things, be dili- gent, that ye may be found of him in peace. Of the Applicaticni of Christ. Quest. 29. -HO"W are we made partakers of the redemption pur- chased by Christ.'^ A, We are made partakers of the redemption purchased hy Chj'isf^ hy the effectual application of it to us by Ms Holy Spirit, Q 1. What did our redemption cost Christ.'' A. It cost him his own blood to obtain it; Heb. ix. 12. Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. Q. 2. Can none have the benefit of it, except it be applied to them ? A. No, if Christ be not applied, we cannot be saved ; John i. 12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Q. 3. Whose work or office is it to apply Christ to us ? A. It is the office and work of God's Spirit; Titus iii. 4, 5. But after that the kindness and love of God our Saviour toAvards man ap- peared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Q. 4. What means doth the Spirit use in applying Christ ? A. The external means he makes use of, is the ministry of the gospel ; 1 Cor. iii. 5. Who then is Paul, and who is Apollos, but ministers by whom ye believed ? Q. 5. Is this sufficient of itself .? -/. No, the blessing and power of the Spirit must accompan}^ it, or Christ cannot be apphed \ 1 Thess, i. 5, 6. For our gospel came AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 191 not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost. Q. 6. To whom doth the Spirit apply Christ ? A. To those that were given him of the Father before the world was; Acts xiii. 48. And as many as were ordained to eternal life believed. Johnxiv. 17. Even the Spirit of truth, whom the world cannot re- ceive, because it seeth him not, neither knoweth him ; but ye know him, for he dwelleth with you, and shall be in you. Q. 7. Is the application of Christ to a soul finished at once ? A. Though the first act of faith unites the soul to Christ, yet it is a continued act ; 1 Pet. ii. 4. To whom coming, as unto a Hving stone. Q. 8. What learn we from hence ? A. What a destitute thing the soul is that is out of Christ ; Rev. iii. 18. Because thou sayest I am rich, and increased with goods, and have need of nothing ; and knowest not that thou are wretched and miserable, and poor, and blind, and naked. Q. 9. What else doth it teach us ? A. The riches and dignity of believers. Christ and all his purcha- ses are theirs ; 1 Cor. iii. 22, 23. Whether Paul, or Apollos, or Ce- phas, or the world, or life, or death, or things present, or things to come ; all are yours, and ye are Christ's, and Christ is God's. Q. 10. What else doth it teach us ? A. The righteousness of God in the destruction of all unbelievers; John V. 40. Mark xvi. 16. He that believeth, and is baptized, shall be saved ; but he that believeth not shall be damned. Of our Union with Christ Quest. 30. iioW doth the Spirit apply to us the redemption purchased by Christ ? A. By worh'mgjmth in us, and thereby uniting us to Christ in our effectual calling. Q. 1. Can none have saving benefit by Christ, but such as are united to him ? A. No, for as Adam's sin could not hurt us, except we liad been in him ; so Christ's redemption cannot profit us, except we are in him; 1 Cor. i. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, afid sanctification, and redemption. Q. 2. What are the bonds of this union ? A. The Spirit on God's part; 1 John iii. 24. And he that keepeth his commandments, dwelleth in him, and he in him; and hereby we know thg^t he abideth in us, by the Spirit which he hath given 11)2 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM* US. And faith on our part: Eph. iii. 17. That Christ may dwell ill jour hearts by faith. Q. 3. What is the first property of this union? A. It is an intimate union ; Eph. v. 30. For we are members of his body, of his flesh, and of his bones. Q. 4. What is the second property •'* J. It is an union never to be dissolved ; Rom. viii. 35, 88. Who shall separate us from the love of Christ ? Shall tribulation, or dis- tress, or persecution, famine, or nakedness, or peril, or sword ? For I am persuaded, that neither death, nor life, nor angels, nor princi- palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Q. 5. What is the third property of this union ? A. It makes Christ, and all that he hathpurchased, become ours; I Cor. iii. 22, 23. AH are yours, and ye are Christ's ; and Christ is God's. Q. 6. What is the fourth property of this union ? A. It is the foundation and root of all our spiritual and acceptable obedience ; John xv. 4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. Q. 7. What is the first inference from hence ? A. That saving grace in the saints is immortal, being secured to them in and by Christ ; Col. iii. 3. Your life is hid with Christ in God. Q. 8. What is the second inference ^ A> That the relation between Christ and believers is very near and intimate ; Eph. v. 30. For we are members of his body, of his flesh, and of his bones. Q. 9. What is the third inference .? A, That believers need not be afraid to go down to the grave ; Rom. viii. 38, 39. For I am persuaded, that neither death nor life, — nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And this union holds after death ; Mat. xxii. 31, 32. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob ? God is not the God of the dead, but the God of the living. Q. 10. W^hat is the fourth inference .? A. That in wronging and persecuting the saints, men wrong and persecute Christ himself; Acts ix. 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? Q. 11. What is the fifth inference? A. That in relieving and refreshing the saints, we relieve and re- fresh Christ himself; Matth. xxv. 35, 36. For I was an hungered, AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 103 ftnd ye gave me meat ; and I was thirsty, and ye gave me drink ; I was a stranger, and ye took me in; naked, and ye clothed me ; I was sick, and ye visited me ; I was in prison, and ye came unto me. Ver. 40. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto mc. Q. 12. What is the last inference.? A. That there is a sympathy in Christ, under all the pressures and grievances of his people; Heb. iv. 15. We have not an high priest which cannot be touched with the feeling of our infirmities, but wa» in all points tempted like as we arc, yet without sin. Of Effectual Calling. Quest. 31. ?T HAT is effectual calling.? A. Effectual calling is the icork of God's Spirit, •where!??/ convinc^^ ingus of' our sin and misery, enlightening our minds in the know- ledge of Christ, and renewing our wills, he doth persuade aiid enable us to embrace Jesus Christ, freely offered to us in the gospel. Q. 1. What makes the difference between effectual and ineffectual calling ? A. Ineffectual calling is, when men have nothing but the external sound of the gospel ; Matth. xx. 16. For many be called, but few chosen. Effectual is, when the Spirit works in conjunction with the word ; John vi. 45. It is written in the prophets, iVnd they shall be all taught of God ; every man therefore that hath heard, and hath learned of the Father, cometh unto me. Q. 2. What is the first act of the Spirit in effectual calling ? A. Conviction of sin ; John xvi. 8. And when he is come, he will reprove the world of sin. Q. 3. Do the called of God hear any voice from heaven ? A. Ordinarily it is a call without sound, yet as efficacious as an audible voice from heaven. Q. 4. What is the second act of the Spirit in our effectual calling? A. The illumination of the mind in the knowledge of Christ; Acts xxvi. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. Q. 5. In what things doth it enlighten them ? A. In this; That Christ is their only remedy; Acts iv. 12. Nei- ther is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved. And their all-sufficient remedy; Heb. vii. 25. Wherefore he is able also to save them to the uttermost that come unto God by him. Q. 6. What is the third act ? A. His renewing of tlie sinner's will, and making it flexible ; Psal. ex. 3. Thy people shall be willing in the day of thy power. Ezek. xxxvi. 26. A new heart also will I give you, and a new spirit will I 19^ put within you, and I will take away the stony heart out of yowT iiesh, and 1 will give you an heart of flesh. Q. 7. Can no man come to Christ till thus enabled ? A. No ; it is not in the power of man's nature or will, till thus re- newed and enabled ; Eph. i. 19, 20. And what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him on his own right-hand in the heavenly places. John vi. 44. No man can come to me except the Father, which hath sent me, draw him, Q. 8. What sort of men are most ordinarily called ? A. The poor and mean ones in the world ; 1 Cor. i. 26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called ; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty. Q. 9. What is the first instruction from it ? A. Souls effectually called are never lost ; Rom. xi. 9Q. For the gifts and calling of God are without repentance. Q. 10. What is the second instruction ? A, All things co-operate to their good ; Rom. viil. 28. For we know that all things work together for good to them that love God, to them who are called according to his purpose. Q. 11. What is the third instruction.^ A. It is dangerous to refuse God's call ; Prov. i. 24. Because I have called, and ye have refused, I have stretched out my hand, and no man regarded. Q. 12. What is the last instruction ? A. That Christians are obliged to walk suitably to their heavenly calling; 1 Thess. ii. 12. That ye would walk worthy of God, who hath called you into his kingdom and glory. Of the Concomitants of Vocation. Quest. 32. Vf HAT benefits do they that are efi*ectually called partake of in this life ? A. They that are effectually called do in this life partak'e of jus- tification, adoption, and sanctification, and the several benejits which in this life do either accompany or jiowfrom them. Q. 1. Are all that be effectually called, justified "^ A. Yes; God justifies all, and every soul that obeys and answers his call ; Rom. viii. 30. Whom he called, them he also justified. Q. 2. What other benefits have the called in this life .? A. They are all the adopted children of God ; Eph. i. 5. Having predestinated us unto the adoption of children, by Jesus Christ, unto himself, according to the good pleasure of his will. Q. 3, Are those all the benefits the called receive ? AX EXPOSITION OF THE ASSEMBLY'S CATECHISM. IQS A. No ; they are not only justified and adopted, but also sanctified ; 1 Cor. i. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, and sanctification, and redemption. Q. 4. Do these three blessings come singly to the called ? A. No; they are all accompanied with multitudes of other blessings flowing from them ; Eph. i. 3. Blessed be the God and Father of ourLord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly places in Christ. Q. 5. What are the mercies flowing from justification ? A. They are great and manifold ; Rom. v. 1, 2, 3, 4, 5. There- fore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Q. 6. What are the benefits flowing from adoption ? A. Free access to God ; Eph. iii. 12. In whom we have boldness and access with confidence by the faith of him. And a title to heaven; Rom. viii. 17. If children, then heirs. Q. 7. What blessings accompany sanctification ? A. Union with Christ; Heb. ii. 11. For both he that sanctifieth^ and they who are sanctified, are all of one. And right to the in- heritance ; Acts XX. 32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Q. 8. What is the first lesson from hence ? A. That they are enemies to their own souls, who obey not the gospel call ; 2 Thes. i. 8. In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Q. 9. What is the second lesson from hence ? A. That the estate of believers abounds with spiritual privileges ; 1 Cor. iii. 22, 23. Whether Paul, or Apollos, or Cephas, or the world, or life or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's. Q. 10. What is the third lesson from hence.'* A. That all the believer's privileges are not in hope, but some in hand; 1 John iii. 1. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Q. 11. What is the fourth lesson from hence.? A. The greatest sufferers for Christ have no reason to repent their call ; Rom. viii. 18. For I reckon, that the suff*erings of this presen. time are not worthy to be compared with the glory that shall be revealed in us. Q. 12. What is the last lesson from hence ? A. That we have infinite reason to bless God for the gospel, by which we are called; 2 Thes. ii. 14. Whereunto he called you bj our gospel. Vol. VL N 196 AN EXPOSITION OF THE ASSEMBLY'S CATECHISJf. > Of Justification. Quest. 33. W HAT is justification ? A. Justification is an act of God! s free grace ^ wlierein he par^ doneth all our sins^ and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone. Q. 1. What are the parts of justification ? A. It consists of two parts. First, The pardon of sin ; Acts xiiio -39. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Secondly^ The acceptation of our persons as righteous; Rom. v. 1, 2, 3. There- fore being justified by faith, we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Q. 2. Whose act is it to justify sinners ? A. It is the act of God alone ; Rom. viii. 33. It is God that iustifieth. Man'sjustifying of him self is nothing: Lukexvi. 15. And he said unto them, Ye are they which justify yourselves before men, but God knoweth your hearts ; for that which is highly esteemed amongst men, is abomination in the sight of God. Nor other men's justifying of us; Rev. iii. 1. I know thy works, that thou hast'a name to hve, and art dead. Q. 3. Is there any thing in man to merit his justification.'' A. No; it is an act of free grace in God;, Rom. iii. 24. Being justified freely by his grace, through the redemption which is in Jesus Christ. Q. 4. If it be not for any inherent righteousness ; how then ? A. It is for the righteousness of Christ imputed to us ; Rom. iv. 6. Even as David also describeth the blessedness of the man unto whom God imputeih righteousness without works. Q. 5. How is Christ's righteousness made ours ? A. By apphcation of it to us by faith ; Gal. ii. 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be jus- tified by the faith of Christ, and not by the works of the law ; for by the works of the law shall no flesh be justified. Q. 6. Js it not partly by Christ's righteousness made ours, and partly our own ? A. No ; by Christ's righteousness, without any mixture of ours ; Rom. iii. 28. Therefore we conclude, that a man is justified by faith without the deeds of the law. Q. 7. But doth not James say otherwise, James ii. 14. What doth it profit, my brethren, though a man say he hath faith and have not works ; Can faith save him ? A. The two apostles contradict not one another ; Paul speaks of at: exposition of the assembly's catechism. 197 justification before God ; and James of justifying our faith before men. Q. 8. Is no regard then to be had to good works? A. Yes, very great ; tliey that believe must be careful to maintain good works ; Tit. iii. 8. That they which have believed in God might be careful to maintain good works. These things are good and pro- fitable unto men. Q. 9- Why can none be justified by works.? A. Because all are guilty before God ; Rom. iii. 29. Is he the God (;f the Jews only ? Is he not also of the Gentiles ? Yes, of the Gentiles also. And the law curses all that are under guilt ; Gal. iii. 10. Cursed is every one that continueth not in all things which are written in the book of the law to do them. Q. 10. What is the first inference from hence.? A. The happy state of believers who are now at peace with God ; Rom. v. 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. And whom he justifieth he glorifieth. Rom. viii. 80. Whom he justified, them he also glorified. Q. 11. What is the second inference from hence ? A. The excellency and necessity of faith ; Rom. iii. 30. The cir- cumcision is justified by faith, and the uncircumcision through faith. Q. 12. What is the third inference.? A. That the greatness of sin is no bar to faith, since it is the righ- teousness of Christ that justifieth ; 2 Cor. v. 21. For he hath made him to be sin for us, who knew no sin, that we may be made the righteousness of God in him. Q. 13. What is the last inference ? A. That believers ought to be exceeding humble, and far from boasting. The law of faith excludes boasting; Rom. iii. 27. Where is boasting then.? It is excluded: By what law.? of works.? nay, but by the law of faith. Of Adoption, Quest. 34. >VhAT is adoption .? A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges qftlie sons of God. Q. 1. How many sorts of sons are there .? A. There is one by generation, and another by adoption ; John i. 12, 13. But as many as received him, to them gave he power to become the sons of God, even to them that believe in his name ; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Q. 2. What moves God to adopt any man ? A. Nothing but his free love; 1 John iii. 1. Behold what manner of love the Father hath bestowed on us, that we should be called tli^ sons of God. N2 198 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM* Q. 3. Is this privilege common to all men ? A. No ; it is peculiar to them that receive him ; John i. 12. But as many as received him, to them gave he power to become the soni of God. Q. 4. What is the first property of adoption ? A. It is a costly relation ; Gal. iv. 4. When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Q. 5. What is the second property of adoption ? A. It is an high and honourable relation ; 1 John iii. 1. Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God. Q. 6. What is the third property of adoption ? A. It is a free relation on God's part ; Eph. i. 4, 5. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Having pre- destinated us unto the adoption of children, by Jesus Christ to him- self, according to the good pleasure of his will. And it makes us free ; John viii. 36. If the Son therefore shall make you free, ye shall be free indeed. Q. 7. What is the fourth property of adoption ? A. It is a permanent relation ; John viii. 35. The Son abideth in the house for ever. Q. 8. What is the first privilege of the adoption? A. They have an interest in God, as children in a father ; 2 Cor, vi. 18. And I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Q. 9. What is the second privilege ? A. Being God's sons, they are heirs of God, and joint heirs with Christ; Rom. viii. 17. And if children, then heirs, heirs of God, and joint heirs with Christ. Q. 10. What was the third privilege ? A. Seasonable and sanctified afflictions ; Heb. xii. 6. He scourgeth every son whom he receiveth. Q. 11. What is the fourth privilege ? A. The attendance and ministry of angels ; Heb. i. 14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? Q. 12. What is the fifth privilege ? A. The assistance of the Spirit in prayer ; Rom. viii. 15. For wo have not received the spirit of bondage again to fear, but ye have re- ceived the Spirit of adoption, whereby we cry, Abba, Father. And God's audience of their prayers ; 1 John v. 14. And this is the confidence that we have in him, That if we ask any thing accord- ing to his will, he heareth us. Q. 13. What use should we make of this ? AN EXPOSITION OF THE ASSEMBLy''s CATECHISM. 19^ A. It teacheth us to carry ourselves as children to our heavenly Father. First, In our imitation of him ; Eph. v. 1. Be ye therefore followers of God, as dear children. Secondlij, In our submission to him ; Heb. xii. 9- Furthermore, we have had fathers of our flesh, who corrected us, and we gave them reverence ; shall we not much rather be in subjection to the Father of spirits, and live ? Thirdlyy In our dependence on him ; Matth. v. 32. For your heavenly Fa- ther knoweth that you have need of all these things. Of Sanctification. Quest. 35. W HAT is sanctification .? A. Sanctification is the worlc of Godtsfree grace^ ivherehy we are renezved in the whole man after the image of God, and are enabled more and more to die unto sin, and live imto righteousness. Q. 1. What are the parts of sanctification ? A. Dying unto sin, and living unto God; Rom. vi. 11. Like- wise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. Q. 2. Who is the Author of sanctification ? A. God only ; Jude ver. 1. To them that are sanctified by God the Father. Q. 3. What is the instrument of it ? A. The word of God; John xvii. 17. sanctify them through thy truth ; thy word is truth. Q. 4. What part of man is sanctified ? A. Every part, both of soul and body; 1 Thess. v. 23. And the Tery God of peace sanctify you wholly ; and I pray God your whole spirit, soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Q. 5. Is sanctification perfected at once ? A. No; but by degrees; 2 Pet. iii. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Q. 6. When will it be made perfect ? A. When we come to heaven, and not before; 1 Cor. xiii. 10, 11. But when that which is perfect is come, then that which is in part shall be done away. Q. 7. What are the signs of true sanctification ? A. When it runs into all parts of our conversation ; 1 Pet. i. 15. But as he which hath called you is holy, so be ye holy in all manner of conversation. Secondly, And continues to the end ; Rev. xxii. 11. Let him that is holy be holy still. Q. 8. What is the inseparable companion of sanctification ? A. Righteousness towards men ; Luke i. 74, 75. That he would grant unto us, that we being delivered out of the hands of our ene- mies, might serve him without fear, in holiness, and righteousness before him all the days of our life. Q. 9. What is opposite to sanctification ? N3 ^00 A. All filthiness of flesh and spirit; 2 Cor. vii. 1. Having there- fore these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit. Q. 10. What is the privilege of the sanctified ? A. They are all elected, and shall be glorified ; 1 Pet. i. 2, 4. Elect according to the foreknowledge of God the Father, through sanctifi- cation of the Spirit — to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. Q. 11. What is the case of them who live and die unsanctified ? A. They shall never see God ; Heb. xii. 14. Follow peace with all men, and holiness ; without ^vhich no man shall see the Lord. Q. 12. What difi'erenceth true from pretended sanctification .? A. True sanctification pargeth the heart from the love of sin ; Rom. vii. 15. For that which I do, I allow not. And the life from the dominion of sin ; Rom. vi. 19. As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants to righteousness, unto holiness. Q. 13. May great sinners be sanctified ? A. Yes ; the Spirit of God can sanctify the vilest heart ; 1 Cor. "vi. 11. And such were some of you ; but ye are washed, but ye are sanctified. Of Assurance, the Fruit of Justification, Quest. 36. T ▼ HAT are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification? A. The benefits ivhich hi this life do either accompany, or Jlom Jrom justification, adoption, and sanctification, are assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of gi'ace, and perseverance therein to tlie end. Q. 1. Is assurance possible to be attained in this life .^ A. Yes ; for some have had it ; Cant. vi. 3. I am my beloved's, and my beloved is mine. And all Christians are commanded to strive for it; % Pet. i. 10. Wherefore the rather, brethren, give diligence, to make your calling and election sure. Q. 2. How many sorts of assurance are there .^ A. There is an objective assurance ; 2 Tim. ii. 19. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And a subjective or personal assurance; Gal. ii. 20. Who loved me, and gave himself for me. Q. 3. Is personal assurance perfect in this life "^ A. No; It admits of doubts and fears, which interrupts it, and it is not always at one height; 1 Cor. xiii. 10. When that which is perfect is come, then that which is in part shall be done away. Q. 4. On what testimony is personal assurance built "^ A. Upon the testimony of God's Spirit v/itnessing with ours ; AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 20l Rom. vili. 16. The Spirit itself beareth witness with our spirit, that are the children of God. Q. 5. Doth the Spirit make use of signs in us to assure us ? A. Yes; ordinarily he doth; 1 John iii. 14. We know that we are passed from death to life, because we love the brethren. And ver. 24. Hereby we know that he abideth in us, by the Spirit which he hath given us. Q. 6. How is true assurance discerned from presumption ? A. True assurance humbles the soul ; Gal. ii. 20. I am crucified with Christ : nevertheless I live : yet not I, but Christ liveth in me. And makes the soul afraid of sin; 2 Cor. vii. 1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthi- ness of the flesh and spirit, perfecting holiness in the fear of God. Q. 7. What is the usual season of assurance ? A. The time of greatest sufferings for Christ ; 1 Pet. iv. 14. If ye be reproached for the name of Christ, happy are ye ; for the Spirit of glory and of God resteth upon you. Q. 8. Is personal assurance absolutely necessary to salvation ? A. No; a man may be saved, and in Christ, without it ; Isa. 1. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light ? Let him trust in the name of the Lord, and stay upon his God. Q. 9. What is the fruit of assurance ? A. Joy unspeakable amidst outward troubles; Rom. v. 11. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. Q. 10. What sins usually eclipse our assurance ? A. Negligence in duty starves it ; 2 Pet. i. 10. Give diligence to make your calling and election sure : For if you do these things ye shall never fall. And sinning against light, stabs it ; Psalm li. 8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Q. 11. What is the first inference from this doctrine ? A. That no unregenerate person can have any assurance ; for it is the fruit of justification, adoption, and sanctification. Q. 12. What is the second inference.'^ A. That all the joys of heaven are not to come; but some com- municated in this life ; 1 Pet. i. 8. Whom having not seen ye love ; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. Q. 13. What is the third inference ? A. That assured believers need to be circumspect persons, that they grieve not the Spirit ; Eph. iv. 30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. N4. AN EXPOSITION OF THE ASSEMBLY S CATECHISM. Of Peace of Conscience. Quest. 1. ▼ V HAT doth the word peace signify in scripture ? A. In the language of the Old Testament it signifies all temporal good ; 1 Sam. xxv. G. Peace be both to thee, and peace be in thine house, and peace be unto all that thou hast. And in the New Tes- tament all special good ; as 2 Thess. iii. 16. Now the Lord of peace himself give you peace always. Q. 2. What are the kinds of special peace .^ A. There is a twofold peace; one without us, by reconciliation ; Rom. V. 1. Therefore, being justified by faith, we have peace with God. And peace within us, by -vvay of consolation ; Col. iii. 15. And let the peace of God rule in your hearts. Q. 3. What did our peace cost Christ ? A. It cost him bloody stripes and sufferings; Isa. liii. 5. The chas- tisement of our peace was upon him ; and by liis stripes we are healed. Q. 4. Can none have true peace but such as are in him .? A. No; others mav have false peace; Luke xi. 21. When a strong man armed keepeth his palace, his goods are in peace. But believers only have true peace; Rom. v. 1. Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ. Q. 5. Have all believers peace in their consciences at all times .'^ A. No, they are always in a state of peace, but have not always the sense of peace; Isa. 1. 10. Who is among you that feareth the Lord, and obeveth the voice of his servant, that walketh in darkness, and hath no hght "t Let him trust in the name of the Lord, and stay upon his God. Q. 6. What is that which hinders the sense of peace in believers } A. Their sins against the Lord, and grieving of his Spirit; Isa. lix. % But your iniquities have separated between you and your God ; and your sins have hid his face from you, that he will not hear. Q. 7. What maintains the state of peace when the sense of peace is lost "^ A. Christ's continual and potent intercession with the Father for us ; 1 John ii. 12. My little children, these things write I unto you, that ye sin not : And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. Q. 8. What is the best way to maintain our peace with God "^ A. Strict walking by gospel rules; Gal. vi. 16. And as many as walk according to this rule, peace be on them. Q. 9. Doth this peace come and go with outward peace ? A. No ; we may enjoy this when no peace is to be had in the world ; John xvi. 33. These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation ; but be of good cheer, I have overcome the world. Q. 10. What is the first instruction fi'oni hence ? A^ EXPOSITION OF THE ASSEMBlVs CATECHISM. 203 A. That the wicked are in a sad case at all times, but especially in evil times; Isa. Ivii. 20, 21. But the wicked are like the troubled sea when it cannot rest, whose waters cast up mire imd dirt. There is no peace, saith my God, to the wicked. Q. 11. AVhat is the second instruction from hence? J. That the chief care of a Christian should be to keep his peace with God ; Jer. xvii. 17. Be not a terror to me ; thou art my hope in the day of evil. Q. 12. What is the last instruction from hence ? A. Let the saints long to be in heaven, the state of full and per- fect peace ; Isa. Ivii. 2. He shall enter into peace ; they shall rest in their beds, each one walking in his uprightness. Of Jot/ in the Holy Ghost. Quest. 1. JHOW many sorts of joy are there among men ? A. There is a sensitive joy ; Acts xiv. 17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness. A sinful joy; Prov. xv. 21. Folly is joy to him that is destitute of wisdom. And a spiritual joy ; Rom. v. 11. And not only so, but we also joy in God through our Lord Jesus Christ. Q. 2. Why is spiritual joy called joy in the Holy Ghost ? A. Because the Holy Ghost is the author of it ; Gal. v. 22. But the fruit of the Spirit is love, joy, peace, &c. Q. 3. What is the first thing begets joy in the saints ? A. The first thing they joy in is, their justification before God ; Isa. Ixi. 10. I will greatly rejoice in the Lord ; my soul shall be joy- ful in my God ; for he hath cloathed me with the garments of sal- vation, he hath covered me with the robes of righteousness. Rom. v. 11. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. Q. 4. What is the second thing that breeds this joy ? A. Hope of glory breeds joy in the saints ; Rom. v. 2. And rejoice, in hope of the glory of God. Q. 5. What is the instrument by which the Spirit conveys this A. Faith is the instrument of it; Phil. i. 25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith. Q. 6. ^Vhat is the first property of this joy ? A. It is joy unspeakable, and full of glory ; 1 Pet. i. 8. Believing, ye rejoice with joy unspeakable, and full of glory. Q. 7. What is the second property of it ? A. That it is not in the power of men to deprive the saints of it ; John xvi. 22. And your joy no man taketh from you. Q. 8. What is the third property of it ? A. It makes the soul free and cheerful in the ways of obedience ; 204f AN EXrOSITIOX OF THE ASSEMBLY'S CATECHI&M. Psal. cxix. 32. I will run the ways of thy commandments, when thou shalt enlarge my heart. Q. 9. What is most destructive to a Christian's joy ? J, Sin, especially sin against light ; Psal H. 8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Q. 10. What should be the main care of a Christian in this world? A. To maintain his joy in God to the last ; Acts xx. 24*. But none of these things move me ; neither count I my life dear unto myself, so that I might finish my course with joy. Q. 11. Have not hypocrites their joys as well as real Christians ? A, Yes; but the joy of the hypocrite is not grounded upon scrip- ture-warrant, and will vanish away, and will come to nothing at last ; John V. 35. He was a burning and a shining light ; and ye were willing for a season to rejoice in his hght. Q. 12. AVhat is the first inference from hence ? A. Let all that expect joy in the Holy Ghost, see that they pre- serve purity of conscience and conversation ; 2 Cor. i. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. Q. 13. What is the last inference.? A. That religion is no melancholy thing, but the fountain of all joy and pleasure ; Prov. iii. 17. Her ways are ways of pleasantness^ and all her paths are peace. Of the Increase of Grace. Quest. 1. JL^OTH all true grace increase and grow ? A. Yes, it doth, like the morning light ; Prov. iv. 18. The path of the just is as the shining light, that shineth more and more unto the perfect day. And for that end God hath appointed ministers and ordinances : Eph. iv. 11, 12. And he gave some, apostles ; and some, prophets ; and some, evangelists ; and some, pastors and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Q. 2. Cannot false or seeming grace grow.? A. It may spring up, and seem to flourish for a time, but comes not to perfection ; Luke viii. 14. And that which fell among thorns, are they, which when they have heard, go forth, and are choaked with the cares, and riches, and pleasures of this life, and bring no fruit to perfection. Q. 3. What is the first respect in v, hich grace grows .'' A. It grows by deeper rooting itself in the soul ; Eph. iii. 17. That Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love, may be able, &:c. Q. 4. What is the second respect or manner of its growth ? A. It grows in respect of its greater fitness and readiness for acts; AN EX?0STTION OF THE ASSEMBLY'S CATECHISM. 205 of obedience; Col. i. 11. Strengthened with all mioht, according to liis glorious power, unto all patience and long-suffering with joyful- ness. Q. 5. What is .tlie third respect or manner of its growth ? A. It grows in respect of its abilities to fix the mind more steadily on spiritual things. Hence grown Christians are called spiritual inen; Gal. vi. 1. Ye which are spiritual, restore such an one in the spirit of meekness. Q. G. Why must all true grace grow ? A. Because there is a stature to which Christians arc appointed ; Eph. iv. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Q. 7. What are the causes of a Christian's growth ? A. Union with Christ; John xv. 4. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. And his blessings on the ordinances; Isa. Iv. 10, 11. For as the rain cometh down, and the snow from heaven, and return- eth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth ; it shall not re- turn unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. And providences ; Phil. i. 19. For I know that this shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ. Q. 8. May not true grace sometimes decay ? A. Yes, it may ; Rev. ii. 4. Nevertheless, I have somewhat against thee, because thou hast left thy first love. But not utterly ; 1 John iii. 9. Whosoever is born of God, doth not commit sin ; for his seed femaineth in him. Q. 9. What is the first inference from hence ? A. To bless God for gospel ordinances; Psal. xcil. 13, 14. Those that be planted in the house of the Lord shall flourish in the courts of our God ; they shall still bring forth fruit in old age ; they shall be fat and flourishing. Q. 10. What is the second inference ? A. Hence we see the miserable state of tlicm that grow worse and worse; Judc, ver. 12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear : Clouds they ;ire without water, carried about of winds : Trees whose fruit wi- thereth, without fruit, twice dead, plucked up by the root. Q. 11. What is the third inference.? A. Christians should not be discourac^cd at their weakness in grace, for they have a merciful Christ ; Isaiah xlii. 3. A bruised reed shall he not break ; and the smoking flax shall he not quench ; he shall bring forth judgment unto truth. And a sure promise ; Job xvii. 9. 206 AN EXPOSITION OF THE ASSEMBLy'^S CATECHISjr. The righteous also shall hold on his way ; and he that hath clean hands shall be stronger and stronger. Q. 12. What is the last inference.? A. That all true Christians draw daily nearer and nearer to the heavenly and perfect state ; S Cor. iv. 16. For v/hich cause we faint not ; but though our outward man perish, yet the inward man is renewed day by day ; Rom. xiii. 11. For now is our salvation nearer tlian when we believed. Of Perseverance. Quest. 1. VV HAT is perseverance to the end.? A. It is the steady and constant continuance of Christians in the ways of duty and obedience, amidst all temptations and discourage- ments to the contrary ; Col. i. 23. If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and v/hich was preached to every crea- ture which is under heaven, whereof I Paul am made a minister. Q. 2. Do all that profess Christ continue in him ? A. No; many that at first zealousl}^ profess him, afterwards fall away; John vi. 66. From that time many of his disciples went back, and walked no more with him. Q. 3. Why do not all persevere .? A. Because all professors have not a good root and foundation ; Matth. xiii. 20, 21. But he that received the seed into stony places, the same is he that henreth the word, and anon with joy receiveth it ; yet hath he not root in himself, but endureth for a while; for when triI)ulation or persecution ariseth because of the word, by and by he is offended. Q. 4. What is the first ground of the saints perseverance.? A. God's electing love, in which they are given to Christ ; John X. 20. My Father which gave them me is greater than all ; and none is able to pluck them out of my Father's hand. Q. 5. What is the second ground of perseverance ? A. The immortal nature of sanctifying grace ; John iv. 14. But whosoever drinkethof the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life, 1 John iii. 9. For his seed remain- eth in him. Q. 6. What is the third ground of it .? A. The covenant of grace; Jer. xxxii. 40. And I will make an everlasting covenant with them, that I will not turn away from them to do them good ; but I will put my fear in their hearts, that thej shall not depart from me. Q. 7. What is the fourth ground of it ? A, Christ's effectual intercession ; Luke xxii. 32. But I have pray- ed for thee, that thy failii fail not. Q. 8. Are there no declinings of grace in the saints.? A, Yes, there are ; Rev. ii. 4. Nevertheless I have somewhat AN EXPOSITION OF THE ASSEMI}LY''s CATECHISM. SO? against thee, because thou Jiast left thy first love. Yet grace cannot be totally or finally lost : For the seed of God remaineth in the sanc- tified; 1 John iii. 9. Whosoever is born of God, doth not commit sin ; for his seed remaineth in him : And he cannot sin ; because he is born of God. Q. i). Is there no hope of salvation for final apostates ? A. No, the gospel gives none ; Heb. x. 38. But if any man draw back, my soul shall have no pleasure in him. Q. 10. What is the first instruction from hence ? A. It warns all men to lay a good foundation, lest the buildings of hope be over-turned when the storm comes; Matth. vii. 24, 25. Therefore, whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man which built his house upon a rock : And the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell not, for it was founded upon a rock. Q. 11. What is the second instruction ? A. That all men should look to themselves, lest they lose the things which they have wrought; 2 John, verse 8. Look toyourselves, that ye lose not these things which we have wrought, but that we receive a full reward. 1 Cor. x. 12. Wherefore let him that thinketh he standeth take heed lest he fall. Q. 12. What is the last instruction.'' A. Let no true Christian be discouraged, how weak soever, for God is able to make him stand ; Rom. xv. 4. Who art thou that judgest another man's servant ? To his own master he standeth or falleth; yea, he shall be holden up, for God is able to make him stand. Of Perfection at Death, Quest. 37. ▼ T HAT benefits do believers receive from Christ at their death .? A. The souls of believers are at their death made perfect in hoVu ness, and do immediately pass into glory ; and their bodies being 9till united to Christy do rest in their graves till the resurrection. Q. 1. What is the state of perfect holiness.? A. It consists in a perfect freedom from sin, or tlie least inclinations to sin ; Eph. v. 27. That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Q. 2. Wherein else doth perfection consist ? A. It consists in the attainment of the highest measures and de- grees of holiness the creature is capable of; Eph. iv. 12, 13. For the perfecting of the saints, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Q. 3. Cannot this be attained whilst in the body ? A. No, for here all our graces are imperfect ; 2 Cor. xiii. 12. For now we see through a glass darkly ; but then face to face. And we 20S AX EXPOSITION OF THE ASsE:irSLY''s cateciiIsm; live at a distance from God ; 2 Cor. v. 6. Whilst we are at home in the body, we are absent from the Lord. Q. 4. How is this attained at death ? A. At death the roots of sin are pulled up out of the believer's nature ; Heb. xii. 23. And to the spirits of just men made perfect. Q. 5. Why must the soul be made perfect at death ? A. Because the purity of the heavenly state admits no sin or imper- fection ; Rev. xxi. 27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or mak- eth a lie, but they which are written in the I^amb's book of life. Q. 6. What is the first inference from hence ? A. That death should be lovely and desirable in the eyes of believ- ers ; Phil. i. 23. Having a desire to depart, and to be with Christ ; which is far better. Q. 7. What is the second inference ? A. That God hath provided singular relief for his people that now groan under their sins, and many imperfections : 1 Cor. xiii. 12. For now we see through a glass darkly ; but then face to face : Now I know in part ; but then shall I know even as I am known. Q. 8. What is the third inference ? A. That the heavenly state is infinitely above and beyond \vhaU ever we enjoy here; 1 Cor. ii. 9. But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Q. 9. What is the fourth inference ? A. That believers are but at a small distance from the satisfaction of all their desires ; Rom. xiii. 11. For now is our salvation nearer than when we believed. Q. 10. What is the fifth inference? A. That the saints should earnestly pursue that perfection, evei^ in this imperfect state; Phil. iii. 13, 14. Brethren, I count not my^ self to have apprehended ; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus. Q. 11. What is the sixth inference. A. That death to the saints is better than life ; Phil. i. 21. For to me to live is Christ, and to die is gain. Q. 12. What is the last inference. A. That faith is absolutely necessary to entitle us to this perfect state. Of immediate Glorification. Quest. 1. JLIO all that die in Christ immediately pass into glory ? A. Yes, they do ; Luke xxiii. 43. To day-shalt thou be with me in paradise ; Phil. i. 23. Having a desire to depart, and to be with Christ. A^NT EXPOSITION OF THE ASSEMBLY'S CATECHISM. l7l Q. 2. What is the first reason for their immediate glorification ? A. Because heaven is prepared and ready for them ; Matth. xxv. 34. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Q. S. What is the second reason for it ? A. Because at death they are as ready for heaven as ever they shall be; John ix. 4. I must work the work of him that sent me, while it is day ; the night cometh, when no man can work. Q. 4. What is the third reason for it ? A. Because death else could not be gain, as it is, Phil. i. 21. For to me to live is Christ ; and to die is gain. Q. 5. What is the fourth reason for it ? A. Because there is the same reason for all, as for any one : But some are immediately glorified ; Luke xxiii. 43. To-day shalt thou be with me in Paradise. Q. 6. What is the fifth reason for it ? A. Because Christ longs for their coming to him, and they for his enjoyment ; and these longings are in vain, if not satisfied ; Ilev. xxii. 17, 20. And the Spirit, and the bride say. Come. And let him that heareth, say. Come. And let him that is athirst, come : And who- soever will, let him take the water of life freely. He which testifieth these things, saith. Surely I come quickly. Amen, Even so come, Lord Jesus. Q. 7. What is the first instruction from hence ? A. That the apparition of departed saints ordinarily are but fa- bles: They wander not; Rev. iii. 12. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out. Q. 8. What is the second inference ? A. That Purgatory is a groundless fable, and invention of men ; and the scriptures alleged to countenance it, grossly abused ; 1 Pet. iii. 19. By which also he went and preached unto the spirits in prison. Q. 9. What is the third inference ? A. That heaven must needs be a marvellous surprise to believers, how long soever they have conversed with it here. Q. 10. What is the fourth inference ; A. The consideration of this should provoke saints to work hard to finish all they have to do on earth ; Eccles. ix. 10. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Q. 11. What is the fifth inference ? -4. That there is no reason to grieve excessively for departed saints; 1 Thess. iv. 14. Even so them also which sleep in Jesus, will God bring with him. 210 AN EXPOSITION OF THE ASSEMBLY'S CATECIIISaT. Q. 12. What is the last inference ? A. That Christless ones are immediately in hell; Luke xvi. 22, 2S^ The rich man also died, and was buried ; and in hell he lift up his eyes, being in torments. Of Rest in the Grave. Quest. 1. T y HY must believers come to the grave ? A. Because where sin has been, death by the law must follow ; Kom. y. 12. Wherefore, as by one man sin entered into the worlds and death by sin ; and so death passed upon all men, for that all have sinned. Rom. viii. 10. And if Christ be in you, the body is dead because of sin ; but the spirit is life, because of righteousness. Q. 2. What is the first privilege of their bodies there ? A. It is the privilege of their bodies to be there in union with Christ; 1 Thess. iv. 14. Them also which sleep in Jesus, will God bring with him. Q. 3. What is their second privilege ? A. Their graves are places of rest ; not prisons, but beds of rest ; Isa. Ivii. 2. He shall enter into peace ; they shall rest in their beds, each one walking in his uprightness. Q. 4. What is the first evil they rest from ? A. All the toils, and troubles, and afflictions, of this life ; Rev. xiv. ] 3. They may rest from their labours ; and their works do fok low them. Q. 5. What is the second evil they rest from ? A. They rest from all persecutions from men ; Job iii. 17. There the wdcked cease from troubling ; and there the weary be at rest. Q. 6. What is the third evil they rest from ? A. They rest from sin, never to feel temptation or inclination to sin ; Heb. xii. 23. And to the spirits of just men made perfect. Q. 7. How long shall the bodies rest in the grave ? A. Not for ever, but till the day of the resurrection ; Job xix. 26. And though after my skin, worms destroy this body, yet in my flesh shall I see God. Q. 8. What is the first inference from hence ? A. That union with Christ redounds to the singular advantage of the body, as well as the soul ; Rom. viii. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you ; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. Q. 9. What is the second inference ? A. That death dissolves not the union betwixt Christ and the souls or bodies of his ; Mat. xxii. 32. I am the God of Abraham, and the God of Isaac, and the God of Jacob ; God is not the God of the dead, but of the living. Q. 10. What is the third inference ? AN fiXrosiTIOX OF THE ASSEMBLY'S CATECHISM. Sll A. That seeing our bodies are to have so long and so sweet rest in the grave, we should not spare them in God's service now ; 2 Pet. i. 13, 14. Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance : Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Q. 11. What is the fourth inference? A. That (christians should neither too much fear their own, nor sorrow for others death; Rom. viii. 38, 39- For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 1 Thess. iv. 13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. Of the Resurrection. Quest. 1. JtS the resurrection a credible doctrine ? A. Yes, it is ; Acts xxvi. 8. Why should it be thought a thing incredible with you, that God should raise the dead ? Q. 2. Why then doth it seem incredible to man ? A. Because they err, not knowing the scriptures and the power of God ; Mark xii. S4. Do ye not therefore err, because ye know not the scriptures, nor the power of God ? The power of God assures us it ma}^ be so, and the word of God tells it must be so. Q. 3. Is it sinful to doubt of the doctrine of the resurrection ? A. It is not only a sin to doubt it, but an heresy to deny it, it being a fundamental article ; Heb. vi. 2. And of the resurrection of the dead. 1 Cor. xv. 13, 14. But if there be no resurrection of the dead, then is Christ not risen ; and if Christ be not risen, then is our preaching vain, and your faith is also vain. Q. 4. Who must rise again at the resurrection ? A. All men, good and bad, must rise again ; Acts xxiv. 15. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and the unjust, Rev. xx. 12, 13, 14. And I saw the dead, small and great, stand before God, &c. Q. 5. What is the first difference betwixt the resurrection of the just and unjust ? A. Saints rise by virtue of their union with Christ ; Rom. viii. 11. But if the Spirit of him that raised up Jesus from the dead, dwell in you ; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you; But the ^vicked by his power. Q. 6. What is the second difference ? A. The second and main difference will be in the contrary ends to which they rise; some to life, and some to condemnation; Dan. xii. 2. And many of them that sleep in the dust of the earth shall awak^. Vol. VI. O 212 AN EXPOSITION 01" THE ASSEMBLY'S CATECHISM. some to everlasting life, and some to shame, and everlasting con* tempt. Q. 7. What is the glory to which saints bodies shall be raised ? A. In the likeness of Christ's glorious body; Phil. iii. 21. Who shall change our vile body, that it may be fashioned like to his glo- rious body. Q. 8. What is the first inference from hence ? A. That every man should strive to the uttermost to attain to the resurrection of the just ; Phil. iii. 10, 11. That I may know him, and the power of his resurection, and the fellowship of his suiTerings, being made conformable unto his death, if by any means I might attain to the resurrection of the dead. Q. 9. What is the second inference ? A. Comfort to them that now groan under manifold distempers, and deformities of body ; they being made equal to angels ; Mark xii. 25. For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the angels which are in heaven. Q. 10. What is the third inference ? A. Get union with Christ by faith, as you expect a joyful resur- rection ; John xi. 25. Jesus said unto her, I am the resurrection, and the life ; he that believeth in me, though he were dead, yet shall he live. Q. 11. W^hat is the fourth inference ? A. Saints should not fear death ; Gen. xlvi. 3. Fear not to go down into Egypt. Q. 12. What is the last inference.? A. Employ your bodies for good now. Of Christ'' s acknowledging Believers. Quest. 38. ▼ V HAT benefit do believers receive from Christ at the resurrection ? A. At the resurrection believers being raised up in glory, shall be openly acknowledged, and acquitted in the day of judgment, and 7nade perfectly blessed in the full enjoyment of God to all eternity. Q. 1. What is it to be acknowledged by Christ.? A. It is Christ's owning of the special relation betwixt him and them ; Mat xxv. 34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Q. 2. Whom will Christ acknowledge for his? A. Such as confess Christ now; Mat. x. 32. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. Q. 3. Before whom will Christ confess them ? A. Before his Father, angels and men ; Rev. iii. 5. He that over- cometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name befoie my Father, and before his angels. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. SIB Q. 4. Who shall be denied by Christ in that day ? A. All that now deny Christ, shall be denied by him ; 2 Tim. ii. 12. If we deny him, he also will deny us, Tit. i. 16. They profess that they know God ; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. Q. 5. Why will Christ openly acknowledge them ? A. To wipe off all aspersions and censures that now are cast upon them ; Isa. Ixvi. 5. Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified ; but he shall appear to your joy, and they shall be ashamed. Q. 6. What will be the efect of Christ's acknowledgment ? A, It will put a full end to all doubts, fears and jealousies of themselves; 1 Cor. iv. 3, 4. But with me it is a very small thing that I should be judged of you, or of man's judgment ; yea, I judge not my own self; for I know nothing by myself, yet I am not here- by justified; but he that judgeth me, is the Lord. Q. 7. What other effect will it produce in them ? A. Joy unspeakable and transcendent : hence called time of re- freshing ; Acts iii. 19. When the time of refreshing shall come from the presence of the Lord. Q. 8. Is this the only time Christ acknowledgeth them ? A. No ; he acknowledgeth them b)^ his Spirit's testimony now, but that is private in their bosoms ; Rom. viii. 16. The Spirit itself bear- eth witness with our spirits, that we are the children of God. Q. 9. What is the first inference from hence ? A. To warn all how they pass rash censures on Christ's servants; Psal. Ixxiii. 15. If I say, I will speak thus; behold I should offend against the generation of thy children. Q. 10. What is the second inference ? A. Let none be afraid or ashamed to confess the person, office, or any truth of Christ, for any loss or danger that may threaten them ; Luke xii. 8, 9. Also I say unto you. Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of God. Q. 11. W^hat is the third inference ? A. Let Christians abound in good works. Every act of charity for Christ shall be acknowledged by him in the day of judgment ; Mat. XXV. 35. For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink ; I was a stranger, and ye took me in. Q. 12. What is the last inference ? A. Let all Christians love and long for the day of Christ's appear- ing; 2 Tim. iv. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge shall give me at that day, and not to me only, but unto them ajso that love his ap- pearing. 02 ^14 AN EXPOSITION 0^ THE ASSEMBLY'S CATECHISM, Of Chris£s acquitting Believers. Quest. 1. W HAT is it to be acquitted by Christ? A. It is to be discharged and cleared from all the guilt of sin, and punishment due to it by the law, upon the account of Christ's right- eousness imputed by God, and received by faith ; Rom. v. 1. There- fore being justified by faith, we have peace with God through our Lord Jesus Christ. Rom. viii. 1. There is therefore now no con- demnation to them which are in Christ Jesus. Q. 2. How many ways are believers acquitted ? A. They are acquitted now in the court of heaven ; Rom. viii. 33. Wlio shall lay any thing to the charge of God's elect ? It is God that justifieth. In the court of their own consciences ; 1 John iii. 21. Beloved, if our hearts condemn us not, then have we confidence to- wards God. And in the day of judgment : both particular, Heb. ix. 27. As it appeared unto men once to die, but after this the judgment. And general; Acts iii. 19. Repent ye therefore, and be converted, that your sins may be blotted out. Their sins are then blotted out. Q. 3. How doth Christ's acquittance now, differ from that at judgment ? A. They differ in respect of publicness ; this is secret in the believ- er's bosom, and that open before men and angels ; Rev. iii. 5. I will confess his name before my Father, and before his angels. Q. 4. What is the second difference ? A. They differ in respect of subjective certainty and assurance. A bsliever may doubt of this, but not of that ; 1 Cor. iv. 4, 5. For I know nothing of myself, yet am I not hereby justified ; but he that judgeth me, is the Lord; therefore judge nothing before the time, initil the Lord come. Q. 5. What is the third difference betwixt them ? A. They differ in point of consolation : this way always bears pro- portion to the certainty of it. Hence that day is called the time of refreshing ; when Christ blots out their sins by sentencial justification; Acts iii. 19. Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come froni the presence of the Lord. Q. 6. Do believers then lie under condemnation till that day ? A. No; they are truly and fully justified now; John v. 24. He that heareth my word, and believeth on him that sent me, hath ever- lasting life, and shall not come into condemnation; but is passed from death unto life. But this sentence is not yet published by Christ's own mouth, as it shall be then. Q. 7. On what account shall they be acquitted in that day .'' A. On the very same account and score they are now, viz. For the imputed righteousness of Christ in the way of free grace ; Eph. i. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Q. 8. Must the saints be summoned to Christ's bar in that day ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 215 J. Yes; they must appear as well as others; 2 Cor. v. 10. For we must all appear before the judgment seat of Christ. But not to the same end ; John v. 29- And shall come forth ; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. Q. 9. What is the first inference hence ? A. How sure is a believer's justification, being so ratified privately and publicly in this world, and that to come. Q. 10. What is the second inference ? A. Though the day of judgment be awfully solemn, it should not be dreadful to believers : they should look for, and hasten to the coming of the day of God ; 2 Pet. iii. 12. Looking for, and hasten- ing unto the coming of the day of God, &c. Q. 11. What is the third inference? A. That faith is a grace of absolute necessity, and unspeakable excellency; Rom. v. 1, 2. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand. Q. 12. What is the last inference.? A. All unbelievers re in a miserable state now; John iii. 18. He that belie veth not, is condemned already. And worse in the world to come; Matth. xxv. 41. Depart from me ye cursed into everlast- ing fire, prepared for the devil and his angels. Of the full etijoyment of God. Quest. 1. * T HAT doth perfect blessedness suppose and imply ? A. It supposes the total freedom of believers from all the moral evil of sin ; Eph. v. 27. That he might present you to himself a glorious church, not having spot nor wrinkle, or any such thing, but that it should be holy and without blemish. And from all the penal evils of suffering ; Rev. xxi. 1;. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow^ nor crying, neither shall there be any more pain, for the former things are passed away. Q. 2. What else is implied in perfect blessedness ? A. It implies the full and perfect enjoyment of God v 1 Cor. xv. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Q. 3. What is it for God to be all in all ? A. It implies three things in it. Firsts That all the saints shall be filled and satisfied from God alone. Secondly, That there shall be no need of other things out of which they were wont to fetch comfort. Thirdly, That all other things, as heaven, angels, saints, shall be loved and enjoyed in God. 03 S16 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. Q. 4. In what respect shall they enjoy God in heaven? A. They shall have the glorious and immediate presence of God Tvith theni ; Rev. xxi. 3. God himself shall be with them, and be their God. Q. 5. In what other respects shall they enjoy God ? A. They shall see him as he is ; 1 John iii. 2. We shall be like him ; for we shall see him as he is. Q. 6. What will such a vision of God produce ? A. It will produce perfect conformity in them to God ; 1 John iii. 2. When he shall appear, we shall be like him, for we shall see him as he is. And perfect joy will result from hence; Psalm, xvi. 11. In thy presence is fulness of joy ; at thy right hand there are pleasures for evermore. Q. 7. Do not the saints enjoy God here ? A. Yes, they do ; but not so as they shall enjoy him in heaven ; 1 Cor. xiii. 12. Now we see through a glass darkly, but then face to face ; now I know in part, but then shall I know even as also I am known. Q. 8. What are the special differences between the saints commu- nion with God here, and that in heaven ? A. Their communion with God here is clogged with sin ; Rom. vii. 21. I find then a law, that w^hen I would do good, evil is pre- sent with me. Here it is not constant ; Psalm xxii. 1. My God, my God, why hast thou forsaken me ? Nor is it satisfying; but in heaven it will be pure, constant, and satisfying. Q. 9. How long shall they here enjoy God .'' A. Not for days, years, ages, but for ever and ever ; 1 Thess. iv. 17. x\nd so shall we be ever with the Lord. Q. 10. What is the first instruction from hence.? A. That the world is not the placeof the saints rest and satisfaction; Heb. iv. 9. There remaineth therefore a rest to the people of God. 2 Cor. V. 2, 6. For in this we groan earnestly, desiring to be clothed upon with our house, which is from heaven : therefore we are al- ways confident, knowing that whilst we are at home in the body, we are absent from the Lord. Q. 11. What is the second instruction from hence.'' A. That death is a singular benefit to the saints ; and though it be an enemy to nature, yet it is the medium to glory ; 2 Cor. v. 4. For -we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortahty might be swallowed up of life. Q. 12. What is the third instruction from hence.'' A. The necessity of faith and regeneration in this world. None shall be raised up in glory, acknowledged, acquitted, and made per- fectlv blessed in the full enjoyment of God, but believers; Rom. viii. 30. Moreover whom he did predestinate, them he also called ; and whom he called, them he also justified ; and whom he justified. AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 21T them he also glorified. Heb. xii. 14. Follow peace with all men, and holiness, without which no man shall see the Lord. Of Mali's Duty to God. Quest. 39. ▼ ▼ HAT is the duty that God requireth of man.? A. The duty which God requireth of man is obedience to his re" vealed will. Q. 1. Is obedience to God's will the duty of every man ? A. It is unquestionably the duty of every man to obey the will of God, so far as he hath made it known to him; Micah vi. 8. He hath shewed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with, thy God. Q. 2. On what account is man's obedience due to God? A. It is due to him, First, as he is our Creator, in whom we live, and move, and have our being ; Acts xvii. 27, 28. Secondly, As he is our Benefactor, from whom we receive all our mercies ; Dent. xxviii. 47. Because thou servedst not the Lord thy God with joyful- ness, and with gladness of heart, for the abundance of all things ; therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, thirst, and in nakedness, and in want of all things. Thirdly, As he is our Lord, and lawgiver; James iv. 12. There is one Lawgiver, who is able to save and to destroy. Q. 3. Is obedience due to none but God only ? A. Yes; subjects must obey their lawful magistrates; Rom. xiii. 1. Let every soul be subject to the higher powers, for there is no power but of God ; The powers that be are ordained of God. Peo- ple their ministers; Heb. xiii. 17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give an account. Children their parents ; Eph. vi. 1. Children obey your parents in the Lord, for this is right. But not as they are to obey God. Q. 4. What is the difference betwixt our obedience to God's com- mands, and men's ? A. We are to obey God, chiefly and supremely, for his own sake, but creatures secondarily, and for God's sake ; 1 Pet. ii. 13. Submit yourselves to every ordinance of men for the Lord's sake. And Eph. vi. 1. Children obey your parents [in the Lord,] for this is right. Q. 5. What must we do when the commands of God and men fall cross to one another ? A. In that case we must yield our obedience to God, and not to man, whatever we suffer for it; Acts iv. 19. Whether it be right in the sight of God, to hearken unto you more than unto God^ judge ye. Q. 6. Why must we obey God rather than man ? 04 SI 8 AN EXPOSITION OF THE ASSEMRLy's CATECHISM, A. Because God is the supreme and sovereign Lord of our con- sciences ; and no creature hath power to command our obedience but in and from him ; Isa. xxxii. 22. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king, he will save us. Q. 7. Have the people liberty to compare the laws of God and men, and judge how they agree or differ ? A. Yes ; their judgment of discretion is both commanded ; 1 Cor, i. 10, 15. I speak as to wise men ; judge ye what I say. And com- mended ; Acts xvii. 11. These were more noble than those in Thes- salonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Q. 8. What is the only rule for our obedience to God ? A. The will of God revealed in the scriptures is our only rule of obedience ; Isa. viii. 20. To the law and to the testimony ; if they speak not according to this word, it is because there is no light ia them. Q. 9. But if a man have a voice, a vision, or a dream, seeming to hint the secret v\ ill of God, may he not obey it ? A. Yes; if it be consonant to the revealed will of God in the word, otherwise not ; Deut. xxix. 29. The secret things belong unto the Lord our God ; but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law. Q. 10. What is the first instruction from hence ? A. That it is highly sinful and dangerous to disobey the known will of God in any thing ; Horn. i. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. Luke xii. 47. And that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Q. 11. What is the second instruction ? A. That is a blessed man, who conscientiously labours to obey the will of God, so far as he can discover it ; John xiii. 17. If ye know these things, happy are ye if ye do them. Gal. vi. 16. And as many as walk according to this rule, peace be on them, and mercy. Q. 12. What is the third inference? A. It is highly sinful and dangerous to command others, or obey commands from others, which are not according to God's command; Hosea v. 11. Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment. Jer. vii. 31. And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart* Of the Moral Law. Quest. 40. and 41. W HAT did God at first reveal to man for the rule of his obedience r AX EXPOSITION OF THE ASSEMBLy's CATECHISM. 219 A. The rule which God at first revealed to man for his obedience, was the moral law, Q. 41. Wherein is the moral law summarily comprehended ? A. The moral law is summarily comprehended in the ten com- Qnundments. Q. 1. Is every man under the direction and obligation of law? A. Yes ; man being a reasonable creature, is capable of, and fitted for government by law, which other creatures are not ; and being an accountable creature to God, must needs be under a law ; Rom. ii. 15. Which shew the works of the law written in their hearts ; their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another. Q. 2. How could man be under a law before the law was given by Moses ? A. Before ever the law was given at Sinai, all tlie race of Adam had a law written in their hearts, viz. the light of reason, and dictates of natural conscience; Rom. ii. 14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves. And besides this, the church had the revealed will of God to direct them ; 2 Pet. i. 19, 20. We have also a more sure word of prophecy, whereunto ye do well to take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. Knowing this first, that no prophecy of the scripture is of any private interpretation. Q. 3. What is the meaning of the moral law ? A. It is not a law to direct and order our manners ; but a law that binds universally and perpetually, as the ten commandments do those to whom they are promulged, and the light of nature doth all others ; Rom. ii. 14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves. Luke xvi. 17. It is easier for heaven and earth to pass, than one tittle of the law to fail. Q. 4. Why is it said to be summarily comprehended in the ten commandments ? A. Because much more is included in every command than is ex- prest, as our Saviour shews in his exposition of it ; Mat. xxii. 40. On tliese two commandments hang all the law and the prophets. Q. 5. Doth the moral law bind Christians under the gospel ? A. Yes, it doth, as a rule to order their conversations by ; Jam. ii. 8, 9, 10. If ye fulfil the royal law according to the scripture. Thou shalt love thy neighbour as thyself; ye do well : But if ye have res- pect to persons, ye commit sin, and arc convinced of the law as transgressors ; for whosoever shall keep the whole law, and yet offend in one point, is guilty of all. Q. 6. Is the moral law the same thing with the covenant of works, and imposed for the same end ? A, God never designed the law to be the way of man's justifica- S20 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. tion since the fall; Gal. iii. 21, 22. Is the law then against the pro- mises of God ? God forbid ! for if there had been a law given which could have given life, verily righteousness would have been by the law ; but the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But it was promulged to convince man of sin ; Rom. vii. 7. What shall we say then ? Is the law sin ? God forbid ! Nay, I had not known sin, but by the law ; for 1 had not known lust except the law had said. Thou shalt not covet. And bring them to Christ ; Gal. iii. 24. Wherefore the law was our schoolmaster, to bring us unto Christy that we might be justified by faith. Q. 7. What is the first inference from hence ? A. Hence we learn the abominable nature of Popery. The Pope being that lawless one, who will not be bound by the laws of God himself; 2 Thess. ii. 8. Then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming ; but assumes power to dispense with God's laws to others. Q. 8. What is the second inference hence ? A. That man dieth not as beasts die ; which are under no moral law, and therefore capable of no sin ; but must come to judgment after death ; Eccl. iii. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth ? Heb. ix. 27. And as it is appointed unto men once to die, so after this the judgment. Q. 9. Wlmt is the third inference hence ? A. That though the actions of men naturally considered are tran- sient, yet their consequences and effects are permanent ; an act is soon done, a word soon spoken, a thought soon thought ; but when done, spoken, or thought, they are placed to account ; Gal. vi. 7, 8. Be not deceived, God i^ not mocked; for whatsoever a man soweth, that shall he also reap ; for he that soweth to the flesh, shall of the flesh reap corruption ; but he that soweth to the spirit, shall of the spirit reap life everlasting. Q. 10. What is the fourth inference from hence ? A. That God will proceed with men by different rules in the day of judgment, according to the different laws they lived under in this world; Rom. ii. 12. For as many as have sinned without law shall also perish without law ; and as many as have sinned in the law, shall be judged by the law. Q. 11. What is the fifth inference from hence ? A. That those who have sinned against the clearest light, and best helps, will, if they die impenitent, be judged to the greatest misery ; Matth. xi. 23. And thou, Capernaum, which art exalted unto hea- ven, shall be brought down to hell ; for if the mighty works which have been done in thee, had been done in Sodom, it would have AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 22t remained until this day. Heb. ii. 3. How shall we escape if we neglect so great salvation. Q. 12. What is the sixth inference from hence? A. That we are to prize the moral law highly, as a rule of life ; Ps. cxix. 105. Thy word is a lamp unto my feet, and a light unta my path : So are we to bless God for the gospel dispensation, by which only we can attain to justification and salvation ; Heb. xii. 22. But ye are come to mount Sion, and unto the city of the hving God, the heavenly Jerusalem, to an innumerable company of angels. Of love to God and Man. Quest. 42. ? 7 HAT is the sum of the ten commandments.^ A. The sum of the ten commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Q. 1. What is the sum of the ten commandments ? A. To love the Lord our God with a supreme love, and men with a sincere love, in and for him ; Mat. xxii. 37, 38. Jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment : The second is like unto it, Thou shalt love thy neighbour as thyself Q. 2. What is the first thing contained in our supreme love to God ? A. It implies tlie loving of God purely and absolutely for himself The excellencies that are in him ; Cant. i. 3. Thy name is as oint- ment poured forth ; therefore the virgins love thee. And the benefits we receive from him ; Psal. cxvi. 1. I love the Lord, be- cause he hath heard my voice and my supplication. Q. 3. What is the second property of this supreme love ? A. Supreme love denotes the whole man to God and Christ : So that in life and death that man designs the glory of God as his main end ; Rom. xiv. 7, 8. For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord ; whether we live therefore or die, we are the Lord's. Q. 4. What is the third property of supreme love ? A. It causes the soul to depreciate and slight all other things in comparison of God's glory, and an interest in Christ ; Acts xx. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy ; Phil. iii. 8. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. Q. 5. What is the fourth property of supreme love ? A. It centers the soul in God as its only rest ; Psal. cxvi. 7. Re- turn unto thy rest, O my soul. And cannot be satisfied till it come to the full enjoyment of liim ; 2 Thess. iii. 5. And the Lord direct S22 AN EXPOSITION OF THE ASSEMBLY'S CATECinsST. your hearts into the love of God, and into the patient waiting for Christ. Q. 6. Why must we love God with a supreme love ? A. Because such a love only suits the transcendent excellency of God ; commands all we are and have for God ; and is the only love that will continue to the end ; Rom. viii. 35. Who shall separate us from the love of Christ ? Q. 7. What is it to love our neighbour as ourselves. A. It is the exact observation and practice of the golden rule of Christ; Matth. vii. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them ; for this is the law and the prophets. Q. 8. Are all men to be loved alike, and with the same degree of love ? j4. No ; though we must love all men with the love of benevo- lence, yet the saints only with the love of complacency ; Ps. xvi. 3. But to the saints that are in the earth, and to the excellent in whom is all my dehght. Ps. xv. 4. In whose eyes a vile person is contemn- ed ; but he honoureth them that fear the l.ord. And to such we must especially do good ; Gal. vi. 10. As we have therefore oppor- tunity, let us do good unto all men, especially unto them who are of the household of faith. Q. 9. What is the first instruction from hence ? A. Hence we learn the excellency of divine love. Moses expresses the whole duty of man in ten commandments : Christ hangs the whole law upon these two, love to God and our neighbour ; Mark xii. 30, 31. And thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : This is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself: There is none other com- mandment greater than these. And the apostle reduces these two into one; Gal. v. 14. For all the law is fulfilled in one word, even this. — Thou shalt love thy neighbour as thyself. Q. 10. What is the second inference from hence ? A. It convinces the holiest of men how far short they come in their obedience to the rule of duty, and therein the law was our schoolmaster to bring us to Christ, Gal. iii. 24. Q. 11. What is the third inference from hence .'* ^. It discovers the excellency and perfection of the law of God ; Psal. xix. 7. The law of the Lord is perfect, converting the soul : And that we are highly to honour and magnify it as a rule of duty, though we must utterly renounce it as the way of our justification. Q. 12. What is the last inference from hence ? A. That there is nothing too dear for a Christian in this world, but he must give it up by self-denial, when it comes in competition with his supreme love toGod ; Luke xiv. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 5!23 brethren, and sisters, yea, and his own life also, he cannot be my disciple ; i. e. Love them less than me. Of the Preface to the ten Commandments. Quest. 43. f ▼ HAT is the preface to the ten commandments ? A. The preface to the ten commandments is in these zvords, I am the Lord thy God, which have brought thee out of the land of Egypt^ out of the house of bondage. Q. 44. What doth the preface to the ten commandments teach us? A. The preface to the ten commandments teacheth us that because God is the Lord, and our God, and Redeemery therefore we are bound to keep all his commandments. Q. 1. Why doth God use arguments and inducements to win men to the obedience of his laws ? A. Because he loves to work on man as a rational creature, ac- cording to the principles of his nature ; Hos. xi. 4. I drew them with cords of a man, with bands of love : And because he delights In none but free and cheerful obedience ; Psal. ex. 3. Thy people shall be willing in the day of thy power. Q. 2. What is the first argument in this preface ? A. It is the sovereignty of the Lawgiver, [I am the Lord,] which sliould awe the heart of every man to obedience ; James iv. 12, There is one Lawgiver, who is able to save and to destroy. Q. 3. What is the second argument to obedience ? A. Our propriety in God by covenant, [I am the Lord thy God ;] this obligeth to obedience, and aggravateth disobedience ; Psal. 1. 7- Hear, O my people, and I will speak ; O Israel, and I will testify against thee; I am God, even thy God. Hos. ix. 1. For thou ha^i gone a whoring from thy God. Q. 4. What is the third argument unto obedience ? A. The benefits of redemption that they receive from God. Be- nefits persuade to duty ; and the goodness of God Icadeth thee to repentance, Rom. ii. 4. Q. 5. How can deliverance out of Egypt be an argument to them that never were in Egypt ? A. As that deliverance was a type of our deliverance, so it is an argument to us, and an argument from the less to the greater ; for it obligeth us more than them ; Luke i. 74, 75, That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the davs of our life. Q. 6. What is that deliverance we have ? and how doth it oblige us to obedience ? A. Our deliverance is not from Egypt, but from hell ; Col. i. IS, Who hath delivered us from the power of darkness, and hath trans- lated us into the kingdom of his dear Son. And our persons are bought by the Redeemer to glorify God; 1 Cor. vi. 19, 20. What S2-i AX EXrOSISION- OF THE ASSEMBLY'S CATECHISM. know ye not that your body is the temple of the Holy Ghost, which is in you ? For ye are bought with a price : Therefore glorify God in your body, and in your spirit, which are God's. Q. 7. Is it not mercenary to serve God upon the account of benefits received, or to be received ? A. He that maketh religious duties mediums to attain carnal ad- vantages only, is of a worse than mercenary spirit; Hosea vii. 14. And they have not cried unto me with their hearts, when they howled upon their beds : They assemble themselves for corn and wine, and they rebel against me. But to be quickened by mercy to duty is not mercenary, but evangelical ; Hosea iii. 5. They shall fear the Lord, and his goodness. Q. 8. What is the first inference from hence ? A. That great is the condescension of God to man, that he will use arguments to induce him to obedience, who might exact it only by his sovereignty, and justly damn us for our disobedience; 2 Cor. V. 20. Now then we are ambassadors for Christ, as though God did beseech you by us : We pray you in Christ's stead, be ye recon- ciled to God. Q. 9. AVhat is the second inference from hence .'* A. That the more mercy any receive from God, the more obliga- tions are laid on them to obey him ; Psalm cxvi. 1, 2. I love the Lord, because he hath heard my voice, and my supplications : Be- cause he hath inclined his ear unto me, therefore will I call upon him as long as I live. Q. 10. Vv hat is the third inference from hence ? A. The more mercies and favours any man sins against, the greater is that man's sin, and the sorer will be his punishment ; Amos iii. 2. You only have I known of all the families of the earth ; there- fore I will punish you for all j'our iniquities. Q. 11. What is the fourth inference from hence.? A. That God's expectations are greater, where his mercies and fa- vours have been so ; Isa. v. 4. AVhat could have been done more to my vineyard, that I have not done in it ? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes. Q. 12. What is the last inference from hence ? A. That memorials of God's mercies are to be kept by us, to pro- yoke us to constant and cheerful duties of obedience ; Exod. xvii. 14. And the Lord said unto Moses, write this for a memorial in a book, and rehearse it in the ears of Joshua. Psal. ciii. 2, 3. Bless the Lord, O my soul, and forget not all his benefits. Of tJiC first Commandment, Quest. 45. V? HICH is the first commandment ? A. The first commandment is, Thou shcdt have no other gods he^ fore me. AK EXrOSlTIO\* OF THE ASSEMDLY's CATECHISM. 225 Q. 1. What is the first duty enjoined in the first commandment ? A. It is to know and acknowledge the existence or being of God, and consequently condemns all atheism, both in judgment and prac- tice; Heb. xi. 6. For he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. Ps. xiv. 1. The fool hath said in his heart, there is no God. Q. 2. What is the second duty of the first commandment ? A. It requires all men to know and acknowledge the unity of God ; Deut. vi. 4. Hear, O Israel, the Lord our God is one Lord. And condemns polytheism, or plurality of gods ; 1 Cor. viii. 5, 6. For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many ;) but to us there is but one God. Q. 3. Whence sprang the opinion of more gods than one at first in the world ? A. It sprang from ignorance of God's omnipresence and omnipo- tence. Hence came their vain imaginations; Rom. i. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolisli heart was darkened. They thought the presence and power of God might reach one place, and not another ; 1 Kings xx. 23. And the servants of the king of Syria said unto him. Their gods are gods of the hills, therefore they were stronger than we : But let us fight against them in the plain, and surely we shall be stronger than they. Q. 4. What were the first creatures worshipped as gods ? A. Probably the heavenly bodies, sun, moon, and stars, because of their splendour and influences. These as heralds, do proclaim God to the world; Ps. xix. 1, 2. The heavens declare the glory of God ; and the firmament shev/eth his handy work : Day unto day uttereth speech, and night unto night sheweth knowledge. And these messengers of God were mistaken for God himself; Job xxxi. 26, 27, 28. If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand ; this also were an iniquity, for I should have denied the God that is above. Q. 5. What doth these words [before me] import ? A. It notes God's perfect knowledge and abhorrence of all idola- try, or worshipping of another God, as what he cannot endure to behold ; Jer. xliv. S, 4. Because of their wickedness which they have committed to provoke me to anger, in that they went to burn in- cense to serve other gods whom they knew not, neither they, you, nor your fathers. Howbeit, I sent unto you all my servants the prophets, rising early, and sending them, saying. Oh do not this abominable thing that I hate. Q. 6. Are none guilty of this sin but heathenish idolaters ? A. Yes ; all that place their supreme love or trust in any creature, 22G AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. make that creature their god ; and in scripture are called idolaters, CoL iii. 5. And covetousness, which is idolatry. Phil. iii. 19. Whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. Q. 7. How^ doth the idolatry forbidden in the first, differ from that forbidden in the second commandment. A. The idolatry forbidden in the first commandment is a sin re- specting the object of worship, when we set up any thing in the place of God, which by nature is not God ; Gal. iv. 8. Howbeit, then when ye knew not God, ye did service unto them which by nature are no gods. But that against the second commandment is, when we pretend to worship the true God, but do it by such means, and in such a manner as he hath not required, or hath forbidden ; Exod. xxxii. 4. And he received them at their hands, and fashioned it with a graven tool, after he had made it a molten calf; and they said. These be thy gods, O Israel, which brought thee up out of the land of Egypt. Q. 8. What is the first inference from the first commandment ? A. That it is a special mercy to be brought forth in a land where the true God is known and worshipped ; Psal. cxlvii. 20. He hath not dealt so with any nation ; and as for his judgments, they have not known them ; praise ye the Lord. Q. 9. What is the second inference from the first command- ment ? A. That it is a great and dreadful sin to live without the worship of God in the world ; Eph. ii. 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. Q. 10. What Is the third inference from the first commandment.? J. That Christians must not comply with idolatrous and supersti- tious w orship, when they are cast into idolatrous places, how great soever the danger be ; Psal. xvi. 4. Their sorrows shall be multi- plied, that hasten after another god ; their drink-offerings of blood %vill I not offer, nor take up their name into my lips. Q. 11. What is the fourth inference from hence ? A. That supreme love, fear, and trust of the soul, is God's pecu- liar right and due. Whosoever places them on any other besides God, is guilty of a very heinous and great sin against him ; 1 John ii. 15. Love not the world, neither the things that are in the world : If any m.an love the world, the love of the Father is not in him. Compared with Job xxxi. 24, — 28. If I have made gold my hope, or have said to the fine gold, thou art my confidence; this also were an iniquity to be punished by the judge; for 1 should have denied the God that is above. Q. 12. What is the fifth inference from hence ? A. That God's eye discovers the closest idolatry in the world, O07 whether it be in secret actions; Ezek viii. 12. Hast thou seen wliat the ancients of the house of Israel do in the dark ? Every man in the chambers of his imagery ? for they say, the Lord seeth us not, the Lord hath forsaken the earth. Or inward affections ; Col. iii. 5. Mortify therefore your members which are upon the earth, fornica- tion, uncleanness, inordinate affection, evil concupiscence, and covet- ousness, which is idolatry. Q. 13. What is the sixth inference from hence? J, That an high and full condition in the world, is a dangerous condition, and lies most exposed to the danger of heart-idolatry ; Prov. XXX. 9. Lest I be full, and deny thee, and say, who is the Lord? Mark x, 24. How hard is it for them that trust in riches to enter into the kingdom of heaven ? Q. 14. What is the last inference ? A. That in covenanting with Gt)d, and avouching him for our God, we must wholly renounce all others, and take God alone for our portion, and object of our love and dependence ; Hosea iii. 3. Thou shalt not be for another man ; so will I also be for thee. Luke xiv. 33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. Oftlie second Commandment. Quest. 49. ▼ ▼ HIGH is the second commandment? A. The second commandment is,[Tkou shali not make unto thee any graven image ^ or any likeness of any thing, that is in heaven above, or that is in tlie earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them : For I the Lord thy God am a jealo^i^ God, visiting the iniquities of the fa- thers upon the children, unto the third and fourth generation of them that hate me, and shewing merxy unto thousands of them that love me, and keep my commandments.] Quest. 50. What is required in the second commandment ? A. Tlie second command^ment requireth, the receiving, observingy and keeping pure and entire all such religious ivorship and ordi- nances, as God hath appointed in his word. Quest. 51. WHiat is forbidden in the second commandment? A. The second commandment frbiddeth the worshipping of God by images, or any other way not appointed in his word. Quest. 52. What are the reasons annexed to the second com- mandment ? A, The reasons annexed to the second commandment, are God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship. Q. 1. What is the sin especially forbidden in the second command- ment ? A. The sin here forbidden, is the corruption of God's worship, by making any similitude of any person in the Godhead, and performing Vol. VI, P 228 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. divine worship before it, or to it ; Exod. xxxii. 8. They have turned aside quickly out of the way which I commanded them : They have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, these be thy gods O Israel, which have brought thee up out of the land of Egypt. Deut. iv. 15, 16. Take ye there- fore good heed unto yourselves (for ye saw no manner of simihtude on the day that the Lord spake unto you in Horeb, out of the midst of the fire) lest ye corrupt yourselves and make you a graven image, the similitude of any figure, the likeness of male or female. Q. 2. What is the second sin forbidden in this commandment ? A. The second sin against this commandment is will- worship, con- sisting in the addition of man's inventions to the worship of God, as a part thereof; Matth. xv. 9. But in vain they do worship me, teach- ing for doctrines the commandments of men. Col. ii. 20, 21, 22, 23. Whereof if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances. (Touch not, taste not, handle not, which all are to perish with the using) after the commandments and doctrines of men ? Which things have indeed a shew of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. Q. 3. But if those additions be for the more decent worshipping of God, is it not allowed by 1 Cor. xiv. 40. Let all things be done decently, and in order ? A. No ; that scripture commands that God's institutions be regu- larly and decently performed, but not that we invent ceremonies that are symbolical, to make them more decent than Christ left them. Q. 4. Why is the second commandment left out in all the public oflBces of the popish church ? A. Because it expressly condemns their idolatrous images, kneel- ing at the sacrament, prayers to saints, and all their superstitious crosses, surplices, and chrisme, as sinful. Q. 5. Do they not clear themselves from idolatry, by telling us they only worship God before, or by them, but not the images them- selves ? A. No, they do not ; for the use of images in God's worship is expressly condemned in this commandment ; as if this would excuse the papists, it had also excused the Israelite in worshipping the calf, Exod. xxxii. 4. — And they said, These be thy gods, O Israel, that brought thee out of the land of Egypt. Q. 6. What is the first reason annexed to the second command- ment ? A. The first reason annexed is God's sovereignty, I the Lord; which shews that it belongs to God only to institute his own worship, and make it effectual ; and therefore to do that in his worship which he never commanded, is sinful and dangerous ; Jer. vii. 31. And they have built the high places of Tophet, which is in the valley of the AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. ^29 son of Hinnom, to burn their sons and their .daughters in the fire, which I commanded them not, neither came it into my heart. Q. 7. What is the second reason annexed to the second com- mandment ? J. The second reason is God's propriety in us : He is our God, and we belong to him ; and therefore to corrupt his worship, greatly ag- gravates our sins ; Hosea ix. 1. Rejoice not, O Israel, for joy, as other people ; for thou hast gone a whoring from thy God, &c. Q. 8. AVhat is the third reason annexed to the second command- ment ? A. The jealousy of God over his worship and worshippers; so that this sin of corrupting his worship will dreadfully incense his wrath, as it did. Lev. x. 1, 2. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire thereon, and offered strange fire, before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Q. 9. What is the first instruction from the second command- ment ? A. That it is an heinous sin to neglect the w^orship of God in that manner he hath appointed us to worship him, as in prayer ; Jer. x. 25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name. Hearing the word ; Prov. xxviii. 9. He that turneth away his ear from hearing the law, even his prayer shall be abomination. Q. 10. What is the second instruction from the second command- ment. A, That those who suffer for endeavouring to preserve the purity of God's ordinances, and nonconformity to the contrary injunctions of men, have a good warrant to bear them out in all such sufferings ; Deut. iv. 2. Ye shall not add unto the word which I command you, neither shall you diminish ought from it, that ye may keep the com- mandments of the Lord your God, which I command you. Q. 11. What is the third instruction from the second command- ment ? A. That it is highly sinful and dangerous to innovate and prescribe by human authority such symbolical rites in the worship of God, as he never appointed or allowed in his word ; Matth. xv. 9. But in vain do they worship me, teaching for doctrines the commandments of men. Q. 12. What is the fourth instruction hence? A. Hence we learn how much parents and children are obliged to worship God constantly, spiritually, and agreeably to his will revealed in his word ; otherwise the jealousy of God will visit them both in •the way of judgment : For as obedience entails a blessing, so disobe- dience entails a curse on posterity ; Exod. xxxiv. 14. For thou shalt P2 230 A>; EXPOSITION? OF THE ASSEMBLY^'s CATECHISM. worship no other god ; for the Lord, whose name is Jealous, is si jealous God. Of the tim'd Commandment. Quest. 53. W HIGH is the third commandment? A. The third commandment is, [Thou shalt not take the name of the Lord thy God in vain : for the Lord xvill not hold him g'uiltless, that takeih his name in vain.'\ Quest. .54. What is required in the third commandment? A. The tJiird commajidment requireth the holy and reverend use of God's names, titles, attributes, ordinances, words, and woi-ks. Quest. 55. What is forbidden in the third commandment? A. The third commandment Jbrbiddeth all profaning or abusing of any thing whereby God maketh himself known. Quest. 5^. What is the reason annexed to the third command- ment ? A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judg- ment. Q. 1. How doth this commandment differ from the first and se- cond ? A. The first hath respect to the object of worship, forbidding us to worship any other but God. The second respects the means of worship, forbidding us to worship God by any other means than what he hath prescribed. But the third respects the manner of his wor- ship, forbidding all careless, or profane use of his name, and conv- manding an holy reverence from us in all our solemn addresses to him, or ordinary mention of his name. Mai. i. 6. A son honoureth his father, and a servant his master : If then I be a father, where is mine honour ? and if I be a master, where is my fear! saith the Lord of hosts unto you, O priests, that despise my name : And ye say. Wherein have we despised thy name ? Q. % What is the first thing especially required in the third com- mandment ? A. It requires the most awful and reverential frame of our hearts in all our approaches to God ; Psal. Ixxxix. 7. God is greatly to be feared in the assembly of the saints ; and to be had in reverence of all them that are about him. And in his worship ; John iv. 24. God is a Spirit ; and they that worship him must worship him in spirit and in truth. Q. 3. AVhat is the second thing required in this commandment ? A. It requires truth in our witness-beaiing, as knowing God seeth our hearts, and is witness to all that we think or speak ; Zech. v. 4. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name, &c. Q. 4. What is the third thing required in this commandment ? AN EXPOSITION OF THE ASST.MBLY's CATECHISM. -^1 A. That in all our appeals to God in secret, or doubtful matters, we be sure that the appeal be necessary, awful, and true ; Jer. xvii, 16. As for me, I have not hastened from being a pastor to follow tliee, neither have I desired the woeful day, thou knowest : that which came out of my lips was right before thee. Psalm cxxxix. 23, 24. Search me, O God, and know my heart : try me, and know my thoughts. And see if there be any wicked way in me ; and lead me in the way everlasting. Q. 5. What doth this commandment especially forbid ? A. It forbids and condemns all profane oaths, as most injurious to the name of God, Matth. v. 34, 37. — Swear not at all, neither by heaven, for it is God's throne, &c. But let your communication be, Yea, yea ; Nay, nay : for whatsoever is more than these, cometh of evil. Q. 6. AVhat is the danger of profane or false swearing ? A. Such are reckoned enemies to God, Psalm cxxxix. 20. Thine enemies take thy name in vain. The curse of God enters into such families. Zech. v. 4. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name, &c. And the Lord will not hold them guiltless. Q. 7. What else is forbidden in this commandment.? A. It forbids and condemns all heedless, wandering, and drowsy performance of God's worship; Isa. xxix. 13, 14. Wherefore the Lord said, Forasmuch as this people draw near me with their mouths, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precept of men : Therefore, behold I will proceed to do a marvellous work among this people, even a marvellous work, and a wonder ; for the w isdom of their wise men shall perish, and the understanding of their prudent men shall be hid. And 2 Kings x. 31. But Jehu took no heed to walk in the law of the Lord God of Israel, with all his heart : for he departed not from the sins of Jeroboam, which made Israel to sin. Q. 8. What other sin is forbidden in this command ? A. It forbids all light and irreverent use of the scriptures, espe- cially in our jests, or by way of scoffing ; Jer. xvii. 15. Behold, they say unto me. Where is the word of the Lord ? Let it come now. Jer. vi. 10. — Behold, the word of the Lord is unto them a reproach; they have no delight in it. Q. 9. By what argument doth God enforce the third command- ment on men ? A. That the breakers of this commandment shall surely be punish- ed by the Lord, either in this life, Deut. xxviii. 58, 59. If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God : Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and P3 232 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. sore sickness, and of long continuance : Or in that to come, Rom, ii. 5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God : Except they repent and reform. Q. 10. What is the first instruction from the third command- ment ? A. That great and infinite is the patience of God in forbearing and provoking sinners so long as he doth ; Rom. ix. 22. What if God, willing to shew his wrath, and to make his power known, en- dured with much long-suffering the vessels of wrath fitted to destruc- tion ? Q. 11. What is the second instruction from hence.'' A. That God is to be justified in the severest of his judgments, by which at any time he manifests his displeasure against the profaneness of the world ; Hosea iv. 1, 2, 3. Hear the word of the Lord, ye chil- dren of Israel : For the Lord hath a controversy with the inhabitants of the land, because there is no tru :h, nor mercy, nor knowledge of God in the land. By swearing, and lying, and kiUing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and wdth the fowls of hea- ven, yea, the fishes of the sea also shall be taken away. Q. 12. VvHiat is the third instruction from hence ? A. That God takes special notice of, and greatly delighteth in them that fear and reverence his name ; Isa. Ixvi. 5. Hear the word of the Lord, ye that tremble at his word : Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed. Mai. iii. 16. — And a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. Q. 13. What is the last inference from hence ? A. That those parents have much to answer for, that by their ex- amples teach, or by their negligence encourage their children to pro- fane God's name : Jer. v. 7. How shall I pardon thee for this ? Thy children have forsaken me, and sworn by them that are no gods, &c. Of the Sabbath. Quest. 57. y? HIGH is the fourth commandment.? A. The fourth commandment is, [Remember the Sabbath-da?/, to "keep it Iwly. Six days shalt than labour and do all thy work ; but the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger which is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath-day, and hallowed i7.] Q. 58. What is required in the fourth commandment ? AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 233 A. The fourth commandment requireth the Iceep'mg holy to God^ such set time as he hath appointed in his word, expressly one whole day in seven, to be an Jioly Sabbath unto the I^rd. Quest. 59. Which day of the seven hath God appointed to be the weekly Sabbath ? A. From the beginning of the world to the resurrection of Christy God appointed the seventh day of the iveek to be the weekly Sab bath ; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. Q. 1. What special marks of honour hath God set upon this fourth commandment. J, God hath set four peculiar marks of honour on it» (1.) It is the largest of all the commands. (2.) It hath a solemn memento prefixed to it. (3.) It is delivered both positively and negatively, which the rest are not. And, (4.) It is enforced with more arguments to strengthen the com, mand on us, than any other. Q. 2. Why will God have a Sabbath on earth ? A. God will have a Sabbath on earth, to give us therein an em- blem of that eternal Sabbath in heaven, wherein his people shall be serving him, and praising him without interruption, or mixture of any other business throughout eternity ; Heb. iv. 9- There remain- eth therefore a rest to the people of God. Q. S. For what other reasons will God have a Sabbath ? A. He will have a Sabbath for the honour of his name, Isa. Iviii. 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. For the good of men's souls ; Mark ii. 27. And he said unto them, The Sabbath was made for man, and not man for the Sabbath. And in mercy to the bodies of men and beasts. Q. 4. Is this commandment moral and perpetual, or ceremonial and temporary ? A. It is, and must needs be moral, and not ceremonial ; because all the reasons that enforce it are perpetual, and the Sabbath continued when the ceremonial law ceased, and was vanished; Mat. xxiv. 20. But pray ye, that your flight be not in the winter, neither on the Sabbath-day. Q. 5. What day of the seven is the Christian Sabbath ? A. The first day of the week is our Sabbath, since the resurrection of Christ. This is the day which was foretold to be our Sabbath ; Psal. cxviii. 24. This is the day which the Lord hath made ; we will rejoice and be glad in it. The Lord hath marked it for himself, by setting his own name on it ; Rev. i. 10. I was in the Spirit on the P4 Lord's day. And the apostles and primitive church constantly set it apart to religious uses and ends ; Acts xx. 7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, &:c. 1 Cor. xvi. 2. Upon the first day of the week, let every one of you lay by him in store, as God hath pros^ pered him, that tliere be no gatherings when I come» Q. 6. When doth the Christian Sabbath begin ? A. It appears that this day is not to be reckoned from evening to evening, but from morning to morning ; because the Christian Sab- bath must begin when the Jewish Sabbath ended, but that ended towards the morning. Mat. xxviii. 1. In the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalen, and the other Mary, to see the sepulchre. Q. 7. What is the ground of changing the day ? A. The solemn commemoration of our redemption by the resur- rection of Christ from the dead, is the ground of translating the Sabbath from the seventh to the first day of the week : Psal. cxyiii. 24. This is the day which the Lord hath made ; we will rejoice and be glad in it. Mark xvi. 9- Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen, out of whom he had cast seven devils. Q. 8. Is it the whole day, or only some hours of the day, that are set apart for God ? A. Not a part, but the whole day is the Lord's; and it is as dan- gerous to halve it with God in point of time, as it was for Ananias and Sapphira to halve their dedicated goods, and bring in but a part. Remember that thou keep holy the Sabbath-day, is the command. Q. 9. Is there any other day holy besides this day ? A. No day but this is holy by institution of the Lord ; yet days of humiliation and thanksgiving may be lawfully set apart by men on a call of providence ; but popish holidays are not warrantable, nor to be observed ; Gal. iv. 10. Ye observe days, and months, and times, and years. Q. 10. But seeing every day sliould be a Sabbath to a Christian, •what needs any other set time ? A. Though Christians must walk every day with God, yet every day cannot be a Sabbath, because God calls us to other duties on those days, but will have this to be a solemn and entire day to him- self. Q. 11. But if a man scruple the change of the Sabbath, may he not keep both days weekly .'' A. No ; for then, by doing more than God requires, he breaks a plain command. Six days shalt thou labour. Q. 12. At what time should Christians be up, and at their duties, on the Lord's day ? A. As early in the morning as their strength will permit, to pre- pare by private for public duties; yet the public are not to be en- AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. ^'j5 trenched on by private duties ; Acts x. 33. Now therefore are we all here present before God, to hear all things that are commanded thee of God. Of the SabbatJi. Quest. 60. IrloW is the Sabbath to be sanctified ? A. The Sabbath is to be sanctified by an holy resting all that day^ even from such worldly employments and recreations as are lawful on other day s^ and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy. Q. 61. What are the sins forbidden in the fourth commandment.^ A. The fourth comraandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinfid, or by unnecessary thoughts, words, or works, about our worldly employments or re- creations. Q. 62. What are the reasons annexed to the fourth command- ment ? A. The reasons annexed to the fourth commandment are, God's allowing us six days of the weekfoP our ozmi employment, his chal- lenging a special propriety in the seventh, his own example, and his blessing the Sabbath-day. Q. 1 . What is the rest which God requires on the Sabbath ? A. It is not a mere natural or civil, but an holy rest, resembling the rest in heaven, wherein the mind is most active and busy in the work of God, though the body be at rest, and the spirit not wearied with its work ; Rev. iv. 8. and the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying. Holy, holy, holy, Lord God almighty, which was, and is, and is to come. Q. % May not any works of our civil calling be ordinarily done on that day ? A. No ; it is sinful to put our hands ordinarily to our callings on that day, and God usually punishes it. Neh. xiii. 15, 16, 17, 18. In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing up sheaves, and lading asses, as also wine-grapes, and figs, and all manner of burdens which thev brought into Jerusalem on the Sabbath-day ; and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath, unto the chil- dren of Judah, and in Jerusalem. Then I contended with the no- bles of Judah, and said unto them. What evil thing is this that ye do, and profane the Sabbath-day.? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city ? Yet ye bring more wrath upon Israel by profaning the Sabbath. Q. 3. May we not refresh our bodies by recreations, or our minds 236 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. by thoughts of earthly business, or discourses, on that day ? A. Recreations of the body, which are lawful on other days, are sinful on this day ; and all the recreations of the mind allowed on thi« day, are spiritual and heavenly ; Isa. Iviii. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father ; for the mouth of the Lord hath spoken it. Q. 4. What works may lawfully be done on that day ? A. Christ's example warrants works of necessity, and works of mercy, but no other ; Mat. xii. 3, 4. But he said unto them, have ye not read what David did, when he was an hungered, and they that were with him. How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them that were with him, but only for the priests. And ver. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, &c. Q. 5. What are the holy duties of the Sabbath ? A. The public worship of God ; in reading, and hearing the word preached. Isa. Ixvi. 23. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord, Luke iv. 16. — And as his custom was, he went into the synagogue on the Sabbath-day, and stood for to read. And prayer; Acts xvi. 13, 14. And on the Sab- bath-day we went out of the city by a river side, where prayer was wont to be made, &c. And receiving the Sacrament ; Acts xx. 7. And upon the first day of the week, when the disciples came to- gether to break bread, Paul preached, &c. Q. 6. Are private duties in our families required, as well as public, on the Sabbath ? ^. Yes; it is not enough to sanctify the Sabbath in public ordin- ances, but God requires it to be sanctified in family and private duties; Lev. xxiii. 3. But the seventh day is the Sabbath of rest, an holv convocation ; ye shall do no work therein : it is the Sabbath of the Lord in all your dwellings. Q. 7. With what frame of spirit are all Sabbath duties, both public and private, to be performed ? A. They are to be performed with spiritual delight; Isa. Iviii. 13. If thou turn away thy foot from the Sabbath, from doing thy plea- sure on my holy day, and call the Sabbath a delight, he. And all grudging at, and weariness of spiritual exercises, is a sin forbidden; Mai i. 13. Ye said also, behold what a weariness is it, and ye have snuffed at it, saith the Lord of hosts, and ye brought that which was torn, and the lame, and the sick ; thus ye brought an offering : should AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 237 I accept this of your hand ? saith the Lord. Amos viii. 5. When will the new moon be gone, that we may sell com ? and the Sabbath, that we may set forth wheat ? &c. Q. 8. What is the first reason annexed to this command ? J. The first reason is the sufficient, and large allowance of time God hath given us for our civil callings, and earthly business. Six days in the week is a large allowance. Q. 9. What is the second reason annexed to this fourth com- mand ? A. The second reason is God's sanctifying and separating this day by a special command and institution for his service ; so that to pro- fane this time, is to sin against an express divine command. Q. 10. What is the third reason annexed to this command ? A. The third reason is God's own example, who rested the seventh day from all his works, and blessed this day, by virtue of which blessing we are encouraged to sanctify it. Q. 11. Is it not enough to sanctify this day in our own persons ? A. No ; if God hath put any under our authority, their profaning the Sabbath will become our sin, though we be never so strict in the observation of it ourselves. Q. 12. May we continue our civil employment to the last mo- ment of our common time ? A. Except necessity or mercy urge us, we ought to break off be- fore, and allow some time to prepare for the Sabbath, Luke xxiii. 54. And that day Avas the preparation, and the Sabbath drew on. Q. 13. What is the first inference from hence ? A. That we have all great cause to be humbled for our Sabbath transgressions, either in our unpreparedness for it, our want of de- light and spirituality in it, or the due government of our families as God requires. Q. 14. What is the second inference from hence? A. That Christians on the Sabbath-day have a fair occasion and help to realize to themselves the heavenly state, in which they are to live abstract from the world, and God is to be all in all to them. Of the Jiflh Commandment. Quest. 63. Which is the fifth commandment.? A. The fifth commandment is^ [Honour thy father and thij mo- ther, that thy days may be long in the land which the Lord thy God g'lveth thee.] Quest. 64. What is required in the fifth commandment ? A. The fiflh comma^idment requlrcth the preserving the honour^ and performing the duties belongi?ig to every one in their several places and relations^ as superiors, inferiors, or equals. Quest. Q5. What is forbidden in the fifth commandment? A. The fifth commandment forbiddeth the neglecting of,or doing any 25S AN EXPOSITION OF THE ASSEMBLY'S CATECHIS>f» thing against the honour and duty which helongeth to every one in their several places and relations. Quest. QQ. What is the reason annexed to the fifth command- ment ? A. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment. Q. 1. What relatives are directly and more especially concerned in this fifth commandment ? A. All superiors and inferiors are concerned in it; especially, (1.) Political fathers and their children ; that is, kings and subjects ; Mark xi. 10. Blessed be the kingdom of our father David, &c. (2.) Spirit- ual fathers, and their children ; that is, ministers, and their people ; 1 Cor. iv. 15. For though you have ten thousand instructors in Christ, yet have ye not many fathers, for in Christ Jesus have I be- gotten you through the gospel. (3.) Natural parents, and their chil- dren ; JEph. vi. 1. Children, obey your parents in the Lord. (4.) All civil superiors and inferiors, as husbands and wives, masters and servants ; Eph. v. 22. Wives, submit yourselves unto your hus- bands, as unto the Lord. And Eph. vi. 5. Servants be obedient to them that are your masters, according to the flesh, &c. Q. 2. What is the duty of political fathers, or magistrates, to their political children, or subjects ? A. It is to rule and govern the people over whom God hath set them with wisdom ; 2 Chron. i. 10. Give me now wisdom and know- ledge, that I may go out and come in before this people. Justice ; S Chron. xix. 5, 6, 7. And he set judges in the land, throughout all the fenced cities of Judah, city by city. And he said to the judges, take heed what ye do ; for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now, let the fear of the Lord be upon you, take heed, and do it, &c. And piety ; 2 Sam. xxiii. 3. He that ruleth over men must be just, ruling in the fear of God. Carefully providing for their souls in every place of their do- minion ; 2 Chron. xvii. 9- And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people. And for their common outward peace and safety; 2 Chron. xvii. 12. And Jehoshaphat waxed great exceedingly, and he built in Judah castles and cities of store. Q. 3. What are the duties of subjects to their rulers ? A. It is to pray for them ; 1 Tim. ii. 1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks, be made for all men : For kings, and for all that are in authority, &c. To honour them ; 1 Pet. ii. 17. Fear God, honour the king. To obey their just laws; Rom. xiii. 1. Let every soul be subject unto the higher powers, t^-c. And to pay them the tribute that is due to them ; Rom. xiii. 7. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, 4'C. AN EXfOSlTION OF THE ASSEMBLY'S CATECHISM. 239 Q. 4. What are the duties of ministers to their people ? A. Their duty is, (1.) To feed their flock constantly with whole- some food ; 2 Tim. iv. 2. Preach the word, be instant in season, and out of season ; rebuke, reprove, exhort, with all long-suffering and doctrine. (2.) To be full of bowels of tender affection to them ; 1 Thess. ii. 7, 8. But we were gentle among you, even as a nurse cherisheth her children : So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. (3.) To pray for them, Eph. i. 15, 16. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers. (4.) To watch over them ; 1 Pet. v. 2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but wil- lingly, &c. And, (5.) To walk as an example of godliness before them ; Tit. ii. 7. In all things shewing thyself a pattern of good works, &c. All which duties require their residence among them ; 1 Pet. v. 2. Feed the flock of God which is among you, &c. Q. 5. What are the people's duties towards their ministers ? A. Their duty is, (1.) To esteem and love them dearly for their work's sake; 1 Thess. v. 12, 13. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you ; and to esteem them very highly in love for their work's sake. (2.) To attend on the word preached by them, as the word of God ; 1 Thess. ii. 13. For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God. (3.) To pray for them, and the success of their labours ; Heb. xiii. 18. Pray for us, &c. (4.) Not to receive light and malicious reports against them ; 1 Tim. v. 19. Against an elder receive not an accusation, but before two or three witnesses. (5.) To make a competent and comfortable provision for them ; Gal. vi. 6. Let him that is taught in the word, communicate unto him that teacheth in all good things. Q. 6. What are the duties of natural parents to their children ? A. It is their duty, (1.) To be tenderly, but not fondly affection- ate to, and tender over them ; Isa. xlix. 15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb ? (2.) To educate them for God ; Eph. vi. 4. And ye fa- thers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. (3.) To restrain their sins by correction; Prov. xxix. 15. The rod and reproof give wisdom, but a child left to himself bringeth his mother to shame. (4.) To provide for their livelihood ; 1 Tim. v. 8. But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel. (5.) To pray daily for them ; Job i. 5, And it was so, when the days of tlieir feasting were gone about, that S-iO AN EXPOSITION OF THE ASSEMBLy''s CATECHISM. Job sent and sanctified them, and rose up early in the morn, and of- fered burnt- offerings according to the number of them all : for Job said, It may be that my sons have sinned, and cursed God in their hearts : Thus did Job continually. (6.) To encourage them with endearing language in the way of godliness ; Prov. xxxi. 2, S. The words of king Lemuel, the prophecy that his mother taught him. What, my son ? and what the son of my womb ? and what the son of my vows? Give not thy strength unto women, nor thy ways to that which destroyeth kings. Q. 7. What are the duties of children to parents ? A. Their duty is, (1.) To obey them only in the Lord; Eph. vi, 1. Children, obey your parents in the Lord. (2.) To reverence and honour them ; Lev, xix. 3. Ye shall fear every man his mother and his father, &c. (3.) To submit to their reproofs and corrections ; Heb. xii. 9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence. (4) To provide for them, if they be poor and needy, and we have ability ; Gen. xlvii. 12. And Joseph nourished his father and his brethren, and all his .father s household, with bread, according to their families. Q. 8. What shall children do when parents abuse their authority, hy forbidding duty, or commanding sin ? A. In such cases children are to obey God, rather than their parents; Acts iv. 19. But Peter and John answered, and said unto them, whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. But yet to manage their refusals of obedience with all meekness and humility. Q. 9. What is the first duty of husbands to their wives ? A. The first duty, on which all other duties depend, is cohabita- tion with them; 1 Pet. iii. 7. Likewise ye husbands, dwell with them, according to knowledge, &c. And nothing can make this duty void, but a lawful divorce for adultery ; Mat. v. 31, 32. But I say unto you. That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, &c. Q. 10. What is the husband's second duty to his wife ? A. True and hearty love to soul and body; Eph. v. 25. Husbands, love your wives, even as Christ also loved the church, and gave him- self for it. Evidencing itself in careful provision for them ; 1 Cor. vii. 83. But he that is married, careth for the things of the world, how he may please his wife. But especially to their souls, in winning them to Christ; 1 Cor. vii. 16. Or, how knowest thou, O man, whether thou shalt save thy wife ? And building them up in Christ ; 1 Pet. iii. 7. Likewise ye husbands, dwell with them according to know- ledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. Q. 11. What are the duties of wives to their husbands.? A. It is their duty. (1.) to be in subjection to their own husbands; AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 241 Eph. V. 22, 23. Wives, submit yourselves unto your own husbands^ as unto the Lord : For the husband is the head of the wife, even as Christ is the head of the church. (2.) To reverence them ; Eph. v. 33. And the wife see tliat slie reverence her husband. (3.) To ex- press tlicir reverence in suitable words and actions; 1 Pet. iii. 6. Even as Sarah obeyed lAbrah am, calling him Lord,