durable and mould us into their likenesse else they will be but flashes and bear no fruit as Râ—v 2.4 Gal. 4.15 John 5.35 2. Cherish holy affections and blow them up from a smoke to a flame by the bellowes of prayer and fewel of the Word 1 Thes. 4.9 10. Ninthly Distinguish affections and act them 1. Distinguish them by the Objects about which they converse and by the Roots from whence they grow and by the heads to which they rise 1. The Objects about which affections are conversant are either good or evil as apprehended so by the understanding As when the understanding apprehends a thing to be good the affections embrace it with love Cant. 5.2 5 6. and this good is either present and then we rejoyce in it or absent and then we desire it If it be improbable to be attained then we fear If impossible then we despair If obstructed it stirres up anger If the evil be future we fear it c. 2. The Roots from whence the affections grow are love or hatred All the affections which arise from the apprehension of good grow from love As desire is love in motion the continual sallies of love Delight is love acquiescing in the possession of it Fear is love in awe of the beloved Hope is love in expectation Zeal is love in a flame All the affections which arise from the apprehension of evil grow from hatred 3. The heads to which they arise and are referred Thus all the affections which are conversant about good have some delight in them as Love Desire Hope All that are conversant about evil have some grief mingled with them as Hatred Fear Repentance Anger 2. Act them according to the nature of them For Affections are the first principles or movers of actions and action is the end or proper work of affections To act affections consider why God hath placed them in the soul and act them accordingly Concerning which see each particular affection under their proper heads Tenthly try affections whether they be true or false real or counterfeit and that 1. By their properties 1. Are they set upon right objects as to love desire delight in and hope for God and good only To hate feare flie and mourn for and be angry with that which is evil 1. Are they sincere for their acts and ends Are their acts real or feigned as Mar. 12.30 1 John 3.18 Do you hate and mourn for sin really Do ye prefer God and his glory before self Do ye prefer publick good before private 2. Are they sincere for their ends Do we affect goodnesse for goodnesse-sake and God his Word Servants c. for the goodnesse that is in them Do we hate evil for evils sake Do we affect spiritual things for spiritual ends Do we desire gifts and graces to glorifie God subdue corruptions c 3. Are they moderate Do you keep them within bounds Are you fearful of exceeding in them 4. Are they seasonable for time and occasion then they are good fruit Psal. 1.3 unseasonable affections are like Snow in Summer or Raine in Harvest 5. Are they constant in their course not sudden flashes or fleeting motions stirred up by fits or upon extraordinary occasions but the constant pulls of our soul. 6. Are they unchangeable and invincible in their bent Can nothing take of our affections for God and goodnesse our hatred and mourning for sin our delight in Gods Ordinances and Duties c. Unchangeable love is true love Such is Gods to us and invincible hatred against sin is right hatred John 13.1 Jer. 31.3 2. Try them by their effects First do they draw us nearer to God Christ Heaven to walk with him and wait on him for grace and strength Do they further our Communion with God and conformity to him Secondly do your affections prepare you to holy duties put you forward to them in them and further your obedience as the wheeles and sailes of your soul Thirdly do they help you in eschewing and overcoming evil as well as in the obtaining good Do they turne you from and set you against evil so that you dare not sin because you hate it and feare God But on the contrary if your affections 1. Disturb Reason and hinder it or cause you to call good evil or evil good or to stand in defence of evil as Jonah did of his passion Jonah 4.9 I do well to be angry c. 2. Draw you away from God to go a whoring after vanity 3. If they indispose you to duties take off your edge to them or put you out of frame for them as Exod. 6.9 1 Pet. 3.7 4. If they disquiet your souls trouble and unsettle them and cause a tempest in them as grief did in David Psal. 42.11 So Act. 16.27 Gen. 30.1 5. If they put the body into a languishing condition as Amons love or lust rather did him 2 Sam. 13.4 6. If your affections misguide tongue or hand as passion did Moses tongue Psal. 106.33 Jeroboams hand 1 Kings 13.4 they are not right Quest. Why should we try our affections Answ. First Because they are the pulse of the soul and by the temper of them the state of the soul may be discerned Secondly Because there is much deceit in them For a great part of the hearts deceitfulnesse lies in the cheats of the affections Quest. Why should we so diligently govern our affections Answ. First Because such as the affections are such is the man Good affections are good treasure hid in the heart which makes the Owner a good man God accounts a man according to his affections and describes him by them as he did Job ch 1.1 And so Ps. 112.1 Deut. 5.29 Secondly God accepts our persons and services according to our affections As Abrahams willingnesse to sacrifice Isaac Gen. 22.16 17. and Davids to build him an house 1 King 8.18 2 Sam. 7.11 For 2 Cor. 8.12 It is accepted if there be a willing minde c. 2 Cor. 9.7 So Eph. 6.7 8. Col. 3 2â— 24. Yea God is much taken with his peoples affections 1 Cor. 8.3 Cant. 4.9 Thirdly Affections are the root of spiritual Worship in us and of our Communion with God therein they make Ordinances profitable and comfortable to us Luke 8.15 Mal. 2.2 Deut. 6.6 Act. 2.41 Isa. 66.2 Jam. 5.16 Eph. 5.19 Mal. 3.16 4thly Affections make the life either comfortable or miserable What comfort and solace of life lies in love joy desire hope c. and how much discomfort in feare grief anger hatred envie c The greatest troubles that ever befel many were procured by their own disordered passions So 1 Tim. 6.9 10. 2 Tim. 3.1 to 5. John 12.43 The best men are subject to discover humane infirmities in their affections as Moses Psal. 106.33 Iob ch 40.5 David 2 Sam. 1â— 33 Abraham Gen. 12.18 19. Peter Mat. 14.30 31. Paul and Barnabas Act. 14.15 Elias 1 Kings 19.4 Affections make us convertible to God marriageable to Christ
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
Covetousnesse encreaseth as riches encrease 4. Inordinate Passions either prevent Reason or are stirred up by a corrupt judgement and therefore neither observe time nor place but upon every occasion would be leaping into action importuning execution yea somtimes many greedy passions crowd in altogether every one being more earnest then other to be satisfied so that to content them all is impossible to content none is intolerable to prosecute one and abandon the rest is to carry so many hungry vipers continually gnawing upon our soules 5. There are none that follow the streams of their Passions but expect and believe at last to get full rest and content to their appetites which yet in the event is altogether impossible for they keep neither sense order nor measure 6. Inordinate passion it self is an extream tortute and vexation God having so ordained that they which will give way to them should feel the burden of them Thus anger envie pride c. more disquiet them that entertain them then they can hurt any other man Rashnesse Inconstancy Craftinesse are the companions of inordinate Passions The resolutions and determinations of the passionate are unripe and inconsiderate they are also inconstant changing from those purposes that they had prudently resolved upon in the calme of their Passions and yet Passions breed craft enforcing the minde to finde out new wayes and meanes for performance of what is affected Inordinate passions are hurtful to the body impaire health breed humours nourish diseases and shorten life Secondly the second sort of Reasons to shew that Affections should be rightly ordered are taken from the consideration of the profit and benefit of well-guided affections For 1. They rather serve as instruments of vertue then foment vice and as an occasion of victory then a cause of foil Christ in whom were no inordinate affections had his soul heavy even unto death Mat. 26.38 2. The Scriptures exhort us to love fear joy c. therefore it were blasphemous to say that these Passions are absolutely evil 3. If the motions of our Wills be vertuous being guided by Gods Word and Prudence if then the Passions concurre with the Will vertuous actions are performed with much more ease and delight Quest. How may we know to what Passions our soules are most enclined Answ. By our company that we most delight in Like affecteth like meetings and manners for the most part sympathize together By our thoughts and words If we desire to be praised or insinuate our own praise it s a signe we are proud c. For the Minde thinks and the tongue will speak according to the Passions of the heart Get a discreet friend to admonish us of our Passions when we erre from the paths of vertue for self-love blinds us and others may see that by us which we cannot see by our selves God somtimes suffers our enemies to discover and upbraid us with our Passions whilest they pry into our actions more narrowlie then we our selves doe Long experience conduceth much to discover our inclinations of Minde as well as the temperature of our bodies Quest. By what degrees are the affections wrought on Answ. By nine degrees In the five first a carnal man may have his affections wrought on and in the last foure of them he cannot As When they are so far wrought on that the heart is enticed and allured much by them So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flockt after them Paul durst not so preach 1 Cor. 2.4 When the Affections are so wrought on that the heart is somewhat touched therewith Thus God turned the Affections of the Israelites to Saul 1 Sam. 10.26 As a Needle touched with a Loadstone turnes it self to the North So a wicked mans Affections may be touched by the Word When Affections are so wrought on that the heart is somewhat bowed thereby So David bowed the hearts of the men of Judah as of one man 2 Sam. 19.14 When they are so wrought on that the heart is stollen away by them Thus Absalom stole away the hearts of all Israel 2 Sam. 15.6 When they are so far wrought on that the heart is enflamed by them Thus Cities of Refuge were appointed lest the Avenger of blood pursue the Slayer whilest his heart was hot i. e. whilest he was in a Passion Deut. 19.6 So Saul had a great zeal to Gods Church 2 Sam. 21.2 Jehu was zealous for God 2 Kings 10.16 When they are so far wrought on that the heart is quite overturned from what it was before So Lam. 1.20 Behold Oh Lord for I am in distresse my bowels are troubled my heart is turned within me c. viz. with grief for their sins When they are so far wrought on that the heart is engaged for God As a woman engageth her heart to him whom she will make her husband Jer. 30.21 VVho is he that engageth his heart to approach unto me When they are so far wrought on that the heart is glued to a thing by them So was Davids Psalme 119.31 I have stuck unto thy Testimonies When they are so far wrought on that the heart is quite given up to the thing that it affects Thus Solomon gave his heart to seek wisdome Eccl. 1.13 No wicked man can have his affections thus wrought on yet his affections may be raised a good way towards Christ. For 1. By the sparks of right Reason naturally implanted by God in the heart he may so regulate his affections that he may be chaste sober kinde liberal just patient c. and to observe the things contained in the Law 2. Their knowledge by the Word may raise up their affections exceedingly Knowledge may awe the heart with feare that it go not against its own knowledge Herod feared Mark 6.20 and did many things 3. God may quicken their knowledge and conscience and tell them the horrour of their sins which may raise up their affections many steps higher to mourn and be sorry for their sins As in Ahab 1 Kings 21.27 He rent his clothes fasted and went softly 4. They may have a deep sense and horrour for their estate they may be afraid to be damned and of Gods judgements which may make them weep and sigh and groan So Mal. 2.13 They covered the Altar of God with tears with weeping and crying out and yet were hypocrites 5. Self-love may winde up their affections yet higher For when a man knows that he cannot be saved unlesse he doth thus and thus Oh how affectionate may he be to do it that he may be saved For 1. He may be loth to commit sin He may wish affectionately to leave it He may use some means to leave it As Darius did to have deliveted Daniel from the Lions Den Dan. 6.14 and Pilate to deliver Christ. 2. He may vomit up his dear sins and be sorry that other men should commit them So Micha confessed the silver that he had stolne and
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
remission of sins through the blood of Christ v. 7. Object But how may this pardon of sin be known Answ. He answers First by our humble and hearty confession of them to God v. 9. Secondly if our consciences are pacified by the blood of Christ Rom. 5.1 1 Joh. 3.21 2. By the sanctifying spirit whereby we are renewed in holiness and righteousnesse 1 Joh. 3.24 3. By holiness and uprightnesse of heart and life 1 John 1.6 7. 4. By perseverance in the knowledge and obedience to the Gospel 1 John 2.24 2. He that is the adopted Son of God shall be undoubtedly saved 1 John 3.2 Rom. 8.17 Object But how shall we know our Adoption Answ. By these signs 1. If thou truly beleevest in the Sonne of God Gal. 3.26 1 John 3.23 2. By a hearty desire and earnest endeavour to be cleansed from thy corruptions 1 Joh. 3.3 3. By the love of a Christian because he is a Christian 1 John 3.10 11 12 c. 3. They that are assured of the love of God to them in particular may also be assured of their salvation 1 John 4.9 and Gods love to us may be known 1. By our love to the brethren 1 Joh. 4.20 21. 2. By our love to God 1 Joh. 4.19 which is also known by two signes 1. By our conformity to him in holinesse A child that loves his father will tread in his steps 1 Joh. 4.17 not in equality and perfection but in similitude and conformity 2. By the weanedness of our affections from the things of the world 1 John 2.15 Fourthly by 2 Tim. 2.19 the foundation of God remains sure having this seal The Lord knoweth who are his c. i. e. the decree of Gods election stands firm and sure So that they which are elected shall never totally and finally fall away Quest. But how shall I know that I am elected Answ. Paul answereth By the spirit of prayer and invocation and by a care to forsake all sin Let every one that cals upon the Name of the Lord depart from iniquity Fifthly by 2 Pet. 1.10 Give all diligence to make your calling and election sure c. and this he tells may be done by getting and exercising those graces mentioned v. 5 6 7. Mr. Perkins 2. Vol. p. 18 c. Is there any good to be gotten by departing from Christ by leaving our first love by quenching the spirit and making Apostasie from former degrees of grace and holinesse can any son of Iesse do for us as Christ can Or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Dâ—mas did O call me not Naomi may such say but call me Marah for I went out full but come home empty For indeed so do revolted Christians when they come from the act of sinning when they have been seeking after their sweet-hearts they went with their hearts full of peace and hands full of plenty and meeting with a bargain of sinning they thought to seek out their happinesse and make it fuller as Solomon did but they come home empty empty of comforts but laden with crosses they have lost their evidences are excommunicated from the power of Ordinances are under the terrour of wounded spirits are buffetted by Satan are out of hope of ever recovering the radiancy of their graces have their back-burden of their afflictions so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest and profitablest sin at so dear a rate So David found it and the Sulamite Cant. 5.1 2. Quest. Wherein stands the difference betweene assurance and presumption Answ. First assurance is built upon the righteousness of Christ the grace of God the Word of God and the true knowledge of sin and of our selves what we are by nature and what by grace This was one principle of Pauls assurance 1 Cor. 15.10 By the grace of God I am that I am But presumption is built 1. Upon self-ignorance men know not what themselves are not what sin is Hence they think themselves righteous when they are great sinners Rom. 7.9 Luke 18.9 c. so Rev 3.17 2. Upon self-love which is that false glass that most look themselves in which makes all seeme good that they are have or do Hence Prov. 16.2 and 30.12 3. Upon self-righteousness which flows from the two former 4. Upon ignorance and mistakes about the nature of grace or upon false principles such as these 1. That shews are substance or that to seem religious is to be so So Mat. 23.28 2. That common gifts are special grace that Parts are Piety or that a civil and moral conversation is a regenerate condition This will be discovered to be the presumption of many at the last day Mat. 7.22 23. 3. That profession is practice that trimming of Lamps is having of oyle So Matth. 25.6 7. and that the forme of godliness is the power thereof and outwards performances the substance of Piety whereas 2 Tim. 3.5 4. That restraint of sinne is mortification or putting off the old man or that cutting off the branches of sinne is plucking it up by the root That outward cleansing is inward purifying So Math. 23.25 5. That mens hearts may be good though their tongues hands and lives be bad 5. It 's sometimes built upon outward prosperity They hope God loves them and will save them because he hath given them so many good things all these bottomes are like the house built upon the sands Mat. 7.27 Secondly they differ in the means by which they are obtained and maintained For assurance is obtained by 1. Godly sorrow for sin For Christ gives rest to such Matth. 11.28 so Luke 7.38 48. 2. Soul-searching and self-examination or by a frequent comparing our hearts with Gods Word and communing with them about the proper effects of grace and fruits of the Spirit in us 3. By the illumination and testimony of Adoption 4. By the Ordinances of the Word Sacraments prayer and a holy and constant use of them 1 Job 5.13 5. By conflicts with doubts and by resistance of unbelief as Mark 9.24 so that assurance is not ordinarily obtained without much paines Hence 2 Pet. 1.10 But presumption is gotten without means or paines without sorrow for sin self-examination c. sponte nascitur It grows up of its own accord which is a signe that its a weed and not an herb of grace Again as assurance is bred so it 's fed and maintained by meanes viz. the constant exercise and discovery of grace the careful performance of duties avoiding sin maintaining communion with God c. whereas presumption as it s gotten so it 's maintained without care or cost Thirdly they differ in their effects which are seven 1. Assurance endears God to the soul to love him delight in him long after him and fear to offend him and to be careful to serve and please him Eph. 4.29 30.31 but presumption stirs up no affections
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
11.14 therefore we have need to watch Sin is of a bewitching nature It insensibly soaks into a man as it did into David 2 Sam. 11.2 c. and when once it hath possessed him the heart cannot be withdrawn from it as in Davids example 2 Sam. 11.13 14. and Sampsons Judg. 16.5 c. Secondly in regard of Satan he is a mortal enemie implacable sedulous restlesse and very terrible 1 Pet. 5.8 For 1. His name devil declares him to be an accuser and therein one that seeketh all advantages he can against us 2. An adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contralitigator who will do us all the despight he can as an adversary in Law 3. He is a Lion strong ravenous fierce and cruel 4. He is as a roaring lion doing what he can to affright us and make us yeeld to him 5. He walks up and down wherein he shews himself to be sedulous and restlesse Mat. 12.43 6. He seeks whom he may devoure This declares him to be a deadly enemy that aimes at our death even the damnation of our souls and is there not just cause to watch against such an enemy Thirdly for our selves we are exceeding foolish like the silly fish that with a bait is soon taken By reason of the flesh that is in us we are prone and forward to yeeld to every temptation as dry tinder soon takes fire as gun-powder c. Besides there is in us a natural pronenesse of our selves to decay in grace and to fall from it as a stone to fall downward or for water to wax cold if removed from the fire Fourthly for God who is oft provoked by mens security and carelesnesse to leave them to the tentations whereunto they are subject which if he do we cannot stand as we see in Peter Matth. 26.33.70 Hence 1 Corinth 10.12 Rom. 11.20 Quest. Why must every one be circumspect over himself Answ. First because every one is nearest to himself now our greatest care must be of the nearest to us Secondly every one hath a special charge of himself Act. 20.28 whereby they may save themselves 1 Tim. 4.16 Thirdly every one best knows himself and can best discern when he begins to decay 1 Cor. 2.11 Hence we are exhorted to examine our selves c. 2 Cor. 13.5 Fourthly every one is especially to give an account of himself Rom. 14.12 2 Cor. 5.10 Quest. Why must every one be circumspect over others Answ. First because of the near union of all Christians they are brethren Mal. 2.10 Secondly because of the like common condition of all Others as well as our selves are subject to manifold infirmities and to all sorts of tentations and have the same enemies Thirdly because of the extent of brotherly love Matth. 22.39 This is the summe both of the Law and Gospel If we do this we shall do well Jam. 2.8 Fourthly because of the zeal that we ought to beare to the glory of God For to keep others from falling addes much to Gods honour Dr. Gouge on Heb. Quest. What benefit shall we have by this circumspect walking Answ. It will conduce much to the comfort of our lives For our understandings and judgements are not given us only to plot for the world and to be circumspect for our temporal welfare but to be wise for the maine end to glorifie God and save our souls to get out of the corruption of nature and to maintaine our communion with God the end of our living in the world is to begin Heaven upon earth and whatsoever is done in order to this end is good but without circumspection nothing can be done to this end Quest. What are the impediments that hinder us from this circumspect walking Answ. First the rage of lusts that will not give a man leave to consider of his wayes but are impetuous commanding and tyrannous making men without consideration to rush into sin as the horse into the battel Secondly too much worldly businesse when men are distracted with the things of this life are overloaden with cares they cannot be circumspect for their souls they are like to Martha and neglect Maries part Thirdly Christian circumspection is an hard and difficult work It s an easie matter to talk of others to consider of other mens wayes but to come home and to look to a mans self is an hard taske that few undertake Quest. What is Christian circumspection or watchfulness Answ. It s an heedful observation of our selves in all things and a serious and diligent circumspection over all our ways that we may please God by doing his will and neither commit any sin that he hath forbidden nor omit any duty which he hath commanded This is required Deut. 4.9 23. Mar. 13.33 34. Ephes. 5.14 15 16. and 6.18 Col. 4.2 1 Cor. 15.34 and 16.13 1 Thes. 5.5 6 7 8. Acts 20.28 31. Quest. Wherein doth this circumspection consist and in what is it to be used Answ. First in general it is to be used in all things 2 Tim. 4.5 In all places at all times upon all occasions when wee are alone or in company abroad or at home in the work of our callings general or special in our recreations in our civil affairs morall actions religious duties Luke 8.18 for Satan laies his nets and snares to catch us in all these therefore we had need to look to every step Secondly neither must this watch be kept over some of our parts only but over the whole man and that in all the powers and parts of soule and body that in our inward faculties and outward actions we may please God by doing his will But especially we must keep this watch over our soul Deut. 4.9 over our reason and judgement that it be not darkned with ignorance Matth. 6.23 nor corrupted with Errors and Heresies Over our memories that they retain not vanity and sinful impressions that should be blotted out nor forget those things with which God hath betrusted them Over our wills that they go not before but wait upon holy reason chusing that which it commendeth and refusing that which it disalloweth over our consciences that they be pure and clean not slack in doing their duty nor we negligent in giving heed to their evidence over our thoughts which naturally are only evill and that continually c. Thirdly But above all our other internal parts we must keep this watch over our hearts Prov. 4.23 Heb. 3.12 For the heart is the treasury either of all good or evil and from it the tongue speaks and the hand works and if this fountain be corrupt it will defile all Now by heart we chiefly understand the affections and desires both concupiscible and irascible all the passions of love hatred hope despaire joy sorrow anger and fear and by keeping them we mean their holding in subjection unto reason it self being first made subject to the word and will of God we must watch our hearts to keep out carnal concupiscence from entring and must shut the door
offending others and from a mind to give them satisfaction for the same Fourthly Out of humility to humble our selves for our faults even before men and to take shame to our selves by confessing in the cases and upon the occasions premised and that to make it appear how much we hate sin and our selves for sin and to keep others from thinking too highly of us so Paul 2 Cor. 12.6 Quest. Why are men so backward to confess sin Answ. First because it brings shame and grief along with it which sin cannot endure For sin hath so perverted the soule as to misplace shame in the acknowledging offences which should be placed in offending Secondly Confession is an ejection of sin It layes an engagement on us not to sin again but to hate and put it away this neither sin nor Satan can endure Thirdly Confession brings sin to light which like an horrid monster it cannot endure Joh. 3.20 Sin loves to wear a vaile of secresie or a vizard of counterfeit piety or a garment of excuses to wrap it self like the Divel in Samuels Mantle that the filthy shame of its nakedness may not appear Quest. Why should we confess sin seeing its so filthy and shamefull a thing that it becometh not Saints once to name it Answ. First though sin be filthy it it self yet the confession of it is clean and commendable Secondly There is a twofold naming of sin 1. With delight and boasting of it and indulgence to it This is prohibited to Saints 2. With detestation of it indignation at it and grief for it this is commanded Thirdly To conceal sin when there is just occasion to confess it is sinfull modesty It s to keep Satans counsell To harbor a thief or murderer in our bosoms that will rob us of our souls and cut our throats and is the high-way to destruction Prov. 28.13 and 29.1 Fourthly a serious and religious confessing of sin is a means to clense and heal soul maladies whereas hiding it is but like the skinning over a sore which will afterwards fester and break out more dangerously Many famous men as Origen Austin c. have been free in publishing their sins and errors in judgment to the world Mr Reiners Government of the tongue CHAP. XLI Questions and Cases of Conscience about carnal Confidence Quest. WHat carnal confidence is particularly forbidden in Scripture Answ. First trusting in riches Job 31.24 1 Tim. 6.17 Secondly in men Psal. 118.8 Though Princes v. 9. Thirdly In strength of a City Prov. 21.22 Fourthly in our relations Mich. 7.5 Fifthly in Gods enemies Jer. 2.37 Hos. 14.3 Sixthly in places of idolatrous worship Jer. 48.13 Seventhly in the flesh Phil. 3.3 Quest. What reasons doth the Scripture give against it Answ. First all such confidence shall be rooted out Job 18.14 Secondly its punishable Job 31.28 Thirdly it argues great folly Prov. 14.16 Fourthly its deceitful Prov. 25.19 Fifthly it s rejected by God Jer. 2.37 Quest. Why have men naturally confidence in outward things Answ. Their hearts being not filled with grace they relish not Christ but flie to these outward things for refuge Thus the Jews boasted in the name of Holy people their Law Temple Holy Land c. and many amongst us of hearing the word receiving the Sacrament uncovering the head bowing the knee c. Yet all these could not save them from captivity nor us from destruction Quest. Why are men taken up with carnal confidence in these things Answ. First because outward things are easie and men cannot endure to apply themselves to the hard matters of the Law Secondly they are glorious and men desire to be taken notice of Thirdly men have a foolish conceit that God is pleased with the outward act though inward sincerity be wanting Fourthly men want knowledge of themselves an inward change a sense of their own unworthinesse and Christs worthiness Quest. How shall we know whether our confidence is carnal or no Answ. First Where this carnal confidence is there is bitterness of spirit against sincerity None persecuted Christ more then the Scribes and Pharisees which sat in Moses chair c. Secondly where this is such men secretly bless themselves in their outward performance of good duties without humiliation for their defects Dr. Sibs on Phil. 3.3 Thirdly when we venture on ill courses and causes thinking to be supported by the help of outward means As in warre with multitude of souldiers and Horses c. which cannot prevail Isa. 30.1 2 3 c. and 31.1 c. Fourthly when we rest our souls upon meaner things never seeking to Divine and religious helps Fifthly when men love to sleep in a whole skin and therefore will take the safest courses as they think to secure themselves not consulting with God but with flesh and blood and confiding in creature help whereas 1. The creature yeelds not that we expect it should there is falshood in these things they promise much and perform little and so deceive them that trust in them 2. They are mutable and subject to change All things come to an end save God who is unchangeable 3. They are snares and baits to draw us away from God by reason of the vanity of our hearts which are vainer then the things themselves Psal. 62.9 Eccl. 1.1 Quest. How may we prevent or cure this carnal confidence Answ. A right apprehension of God will do it For the more or less that we conceive of God as we should do so the more or lesse we disclaime confidence in the creature They who in their affections of love joy affiance and delight are taken up too much with the creature say what they will they professe to all the world by their practice that they know not God But the who know and apprehend him in his greatness and goodness in that proportion they withdraw their hearts from the creature and all things else As in a paire of balances so where God weighs down in the soul all other things are light and where other things prevail there God is set light by Dr. Sibs on Hosea Quest. What is confidence Answ. It s a certainty that we conceive of a future desired good or of the love and fidelity of a person whereby the heart is filled with joy and love Quest. What is the only subject proper for mans intire confidence Answ. God All-good Almighty and All-wise without him all things that men use to repose their confidence upon are waves and quicksands Men are mutable and though they could give good security for the constancy of their wills they can give none for the continuance of their life The goods of the earth faile our expectation or come short of our satisfaction or slip from our possession they will leave us or we them No wonder then if they that repose their full and whole confidence in them are seen so often to fall into despaire Here then the true counsel for tranquility is to trust wholly upon none but God on other
these things but because they were so inordinately intent upon them that they refused the Call to the Kings Supper So 1 Cor. 10.7 The people saâ—e down to eat and drink and rose up to play Quest. Why is there so much danger in the use of lawful things Answ. 1. Because in using lawful things men are most secure and think themselves safe and yet Satan is most where he is least suspected As the Serpent lieth in the greenest grasse so Satan lies in ambush against us in our most lawful Liberties As he laid his train against Christ himself in the matter of meat and drink when he was an hungry Mat. 4.3 So also against us chiefly in things wherein God hath given us allowance Wherein was it that Satan overcame Lot Was it first in Incest with his daughters No but he first foiled him in that which was lawful He first abused himself with Wine and then in Incest Whereas our Nature Spider-like turnes our best and sweetest things to poison Satan addes his poison too putting us forward to abuse lawful things because this both hinders God of his glory in the meanes of our good and our selves in the end for which God alloweth them God gives us these things as helps to heaven but we make them hinderances His grace puts them into our hands as staves â—o help us in our way we by our abuse make them clogs to cast us back He allows us them as spurres to provoke us to cheerfulnesse in his service we pervert them and make them as thornes to choak and hinder us in his service And well knows Satan that the best things abused become evil to him that so useth them Christ himself shall be a Rock of offence The Word if it kill not our vices kills our soules The Sacraments are rank poison to the unworthy Receiver He cares not if wealth flow in as waters from a full fountain so they drown their soules in perdition and so of the rest Because sins in lawful things are both more ordinary and lesse discerned both for the avoiding and preventing as also for the recovery and repentance from them How many natural and indifferent actions doth a man perform in a day into which creep a number of sins because men judge themselves free to do as they lust in them only contenting themselves that they have liberty from God to do the thing whilest they are unwilling to hear of any of Gods restraints or impositions in the manner and fruition of that liberty Quest. What instances may be given to shew how men abuse their lawful Liberties with the hazard of their soules Answ. 1. In eating and drinking which is not only lawful but necessary yet here Christians offend many wayes 1. When they eat not their own bread earned by their lawful labour 2 Thes. 3.12 2. When they feed themselves without feare Jude 12. not as before the Lord. 3. When they corrupt themselves in the creatures losing sobriety modestie chastity health and reason 4. When they never taste the sweetnesse of God in the creature more then beasts do nor sanctifie themselves after feasting as Job did his sons Job 1.5 5. When they waste the creatures not remembring the afflictions of Josâ—ph Amos 6.6 In apparel then which nothing is more necessary decently to cover our nakednesse to fence our bodies from the injury of the weather and to put us in minde of sin But what a number of sins do men and women put on with their apparel And that First for the matter which is not skins as Adams but stately and costly beyond their rank 2. For the manner while they take liberty to disguise themselves in strange attire and monstrous fashions shewing no other hidden man of the heart but lightnesse vanity wantonnesse and thraldome to every new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure whilest they passe all bounds of sobrietie and prodigally waste more on their backs then would cloath a number of the poor servants of Jesus Christ. In recreation which are both lawful and necessary yet how do men sin therein 1. In respect of the matter when with the fool Prov. 26.18 thâ—y make a sport of sin as of Dice Cards lascivious Dancing Playes Interludes and all other sports wherein is neither praise vertue nor good report Phil. 4.8 2. In respect of the manner when they turne their vocation into recreation pouring out their hearts unto pleasure being lovers of pleasure more then of God 2 Tim. 3.4 when they waste their precious time in sports hindring better duties both in their general and particular callings dishonouring the sacred Name of God by Oaths blasphemous cursings jesting upon the Holy Word of God jeering his Ministers Servants Religion c. or when others are hurt by their sports and gaine by winning their money to their prejudice or their own estate as Solomon saith He that loves pastime shall be a poor man Prov. 21.17 In Marriage what is more necessary for mans comfort and for the continuance of the World and Church by an holy seed But many heap up sin by the abuse of this holy Ordinance Some conceit that they may marry where they list the sons of God to the daughters of men forgetting that of the Apostle Only in the Lord 1 Cor. 7.39 Joyning themselves with Infidels Hereticks and enemies to the true Religion as did Solomon to the turning away his heart from the Lord. Others use it rather to the stirring up of natural corruptions then to allay them Some rather to further each other to hell then to heaven whilest the husband loseth his authority by unthriftinesse bitternesse or lightnesse and the wise shakes off her subjection by fullennesse and contempt both of his person and commandments Others sin more directly when the husband leaves the wife of his youth and embraceth the bosome of a stranger or the wife forsakes the guide of her youth and loves a stranger better In a mans calling wherein its lawful and necessary for a man to busie himself But how many sin herein either by living in unlawful callings or betaking themselves to no callings or not being careful to sanctifie their callings and the duties of them by the Word of God and Prayer or not retaining heavenly affections in their earthly employments or not sticking to gathet Manna on the Sabbath-dayes which shall rot between their teeth or by driving their Trades with as many glossings lies and oaths almost as words or by turning their Trades into Crafts and Mysteries of Iniquity getting as much by Deceit and Injustice as by faire dealing or by choaking their general calling by their special scarce allowing any time to Gods service c. In providing for a mans family which is lawful and necessary and he that doth it not is worse then an Infidel 1 Tim. 5.8 yet herein many sin by carking cares not seeking first the Kingdome of God for themselves and theirs
not away sadnesse but makes us mourn for our deadnesse barrennesse c. Gratia non tollit sed attollit naturam It takes not away nature but lifts it up Therefore Saint Paul calls our affections members Rom. 6.19 Because by them grace worketh Affections are arguments what we are As our affections are so are our soules The goodnesse or vainnesse of our affections shew that we are godly or ungodly men Affectus virum indicat Our affections shew what we are Quest. How may it be proved that affections in themselves are not sinfull Answ. Because Adam and Eve had affections in innocency who were created without sin Christ took our affections upon him which if they were sinful he could not have done He rejoyced Luke 10.21 He sorrowed Mat. 26.38 He was angry Mar. 3.5 He desired Luke 22.15 God commands us to be angry Eph. 4.26 and to mourne Joel 2.12 to feare Luke 12.5 to be ashamed Jer. 3.3 which if they were sinful in themselves he could not do Yea it s a great blessing that we have affections For 1. Had we no affections we should be like stocks and senselesse stones as is implied Lam. 1.12 q. d. Are you such blocks that ye are not at all affected with my sorrowes therefore it s reckoned as a symptome of a desperately hardened heart not to be affected with any thing 2. Were it not for affections nature would be idle and lazie For they are as winde to the sailes of a ship as wheels to a Chariot Hence Psal. 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart i. e. my affections Though a mans reason tells him that he is bound to repent to be godly to obey c. yet if he hath no affections thereto he cannot move towards them Hence Cant. 1.4 Draw me viz. by the affections of love and I will run after thee Affections are whetstones to good Hast thou love It s a whetstone to obedience Hast thou grief It s a whetstone to repentance Hast thou anger It s a whetstone to zeale c. 3. Affections are good channels for grace to run in Art thou covetous and full of desires It s easier for thee to covet the better things Art thou cholerick It s a fit channel for thy zeal for Gods glory to run in Art thou melancholy It s a fit channel for repentance to run in Art thou fearful It s a fit channel for the fear of God and his judgements to run in c. Jeremy was of a sad constitution and see what advantage he made of it Jer. 9.1 Oh that my head were waters c. Quest. How are unmortified Passions to be subdued Answ. To bridle unlawful pleasures its good to accustome our selves to abstain from lawful He shall not fall in things unlawful that warily restrains himself somtimes in things lawful As if a man be given to drunkennesse he shall the easilier overcome it if he abstain from strong drink when he might use it If a man be prone to pride its best for him not to go so fine as he might do He that takes his liberty in all things that are lawful will quickly be a slave to his lusts Hence 1 Cor. 6.12 All things are lawful but all things â—re not expedient c. Fly the occasions which may incense the Passions whereunto we are enclined Occasions and opportunities oft make thieves The Nazarite to prevent drunkennesse must drink no Wine nor eat Grapes or Raisins lest thereby they should be tempted to drink Wine Numb 6.1 c. When a vehement and rebellious motion assaults us when we are almost yielding consent to it then we should turne the force of our soul with our utmost endeavour to the contrary good For as in Warre the valiantest souldiers are best tried in the greatest encounters So in the most vehement passions the resolutest mindes are best proved This ennobled Josephs chastity Jobs patience Abrahams faith c. Resist Passions at the beginning Principiis obsta c. Cure the wound whilest its green Take Physick before the disease be rooted As he that will be rid of an ill guest the worser that he entertaines him the sooner he will be gone To mortifie passions we must chasten the body For he that pampers his body feeds his enemy and he that feeds it with dainties will finde it rebellious 1 Cor. 9.27 I keep under my body and bring it into subjection c. He that would quell his passions whilest he pampers his body is like him who would quench a fire by adding more fewel to it We must arm our selves with a resolute VVill and endeavour to attain to this perfect Government of a mans self from whence will follow a diligent exercise of mortification and such a man will be daily importunate with God by prayer for grace to overcome his rebellious nature and resist tentations c. For which end we should consider that the pleasure which our Passions yield is short wherefore its better for us to crosse them a while and so winne a Crown of glory then to please them for a moment and to be condemned to Hell for ever When passions are most vehement humble thy self with shame and sorrow before God seek for succour from Heaven flie under the wings of Christ beat at Mâ—rcies Gate by the Prayer of Faith and crave Grace to overcome them Open thy sores to this good Samaritane and he will poure wine and oyle into them and so thy passions will melt and fall away as clouds before the Sun By serious Meditation of the Death and Resurrection of Christ we must work our hearts into the similitude of him that his vertues may be stamped upon our souls The healing vertue of Christs death applied to our hearts will heal our affections and conform them to their first integrity Quest. How may affections be divided Answ. Into two kindes First some embrace their Object as Love Joy Desire c. Secondly others shun and decline them as Hatred Fear c. Quest. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object Answ. In this that they move to all good soundly orderly in fit season and constantly at the command of a lively and well-rooted faith Quest. What Reasons may move us to affect that that is good Answ. By the Law of nature imprinted in our hearts like a Lanthorn to direct us continually in the night of this miserable life In a well-ordered Common-wealth vertuous men are exalted therefore the desire of credit and reputation should quicken us unto vertue The consideration of the decayes of our body and the approach of death should move us to lead a vertuous life By vertue we acquire peace and tranquillity of minde and a quiet and serene conscience Christ was nailed to the Crosse to draw us to vertue He was crucified to kill sinne in us and he rose again to quicken us to newnesse of life The internal Gifts of
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
out of the right way These are good Servants but bad Masters They must not run till Reason bid them goe They are the feet of the soul now the eye must guide the foot or else it will goe it knows not whither Hereby affections are directed to right Objects to love what should be loved and to hate what should be hated as Christ directs Luke 12.3 4 5. and so Col. 3.2 1. Pet. 2.2 1. John 2.15 Affections misplaced are like members out of joynt which will one day cause paine Moderate affections and keep them with in due bounds Proportion them to their objects in measure more or less according to the kinde and degree of good or evill wherein they are to be ruled by judgement Grieve for the greatest evils most wherein God is dishonored grieve for afflictions less which are less-evills So for joy Luk 10.20 Psa. 41. 16.3 Quest. Why should the affections be thus kept within their bounds Answ. Because whilst affections are kept within bounds they are kept in order every affection keeps his place like soldiers in their ranks but when they break their bounds they break their bancks like a swelling water Whilest they are kept within bounds they are kept in vse ate helpful one to another and obedient to reason otherwise they hurt and devoure one another as excessive grief devoures joy c when they exceed they make themselves unuseful and the man in whom they are unfit either for the service of God or man yea they captivate reason and draw us to doe things both contrary to judgment and conscience Whilest they are kept within bounds they are kept in credit and esteem but it is their shame to fall into extreams To be much affected with small and triviall matters is great levity to be little affected with great matters is stupidity To have our affections deffective in spirituall things and excessive in temporall argues an ill goverment of the soul we see the contrary Cant. 5.8.2 Cor. 5.13.14 Exod 32.19 Quest. How may these immoderate affections be prevented or cured Answ. Forsee by prudence such things before they come which may prove great Provocations to our selves of joy Grief Anger Fear c. and set bounds to them in our resolutions before hand how much we will be affected with them when they com to pass and noe more Set up a Master affection in your hearts to rule all the rest and keep them in awe in order and in measure and let that be the holy fear of God that your hearts may not dare to love any Creature overmuch nor to grieve for any worldly loss too much c. and that because you fear God who will reward and punish your affections as well as actions When affections grow exorbitant turne the streams of them into other Chanels wherein they may flow without prejudice to your souls as Phisicians open a vein to divert the course of blood As when you are angry overmuch at persons or things turne it against sin c. When one Affection is predominate set an other to Check it and tame it as immoderate love by hatred of sin excess in anger by shame and grief for it Oâ— grief for temporalls by joy for spiritualls c. Command affections so as to have them at your beck to make them come and goe when you bid them For Prov 16.32 He is better than he that takes a City Contrarily Pro. 25.18 Hence 1 Cor 7 30.31 Psa. 131.2 To this end pray to God for strenâ—th For to command our affections requires power as well as Skill Eph. 3.10 Psa 38.2 The weaker the person is in his understanding and parts the stronger are his passions and as Persons grow weak their passions grow strong the minde may out-reason affections but strength must over-master them Purg affections from all sinfull mixtures that rhey may be full of themselves empty of all things that are heterogeniall to them as 1 From mixtures of the flesh as of spirituall and carnall together Hence 1 Pet. 1.22 see that yee love one another with a pure heart c. 2 Purge them from mixtures of self as the people followed Christ not for himself but for the loaves 3 From mixtures of deceit as of abundance of shew of affections when there is little reality as those hearers Ezek. 33.31 Hence Rom. 12.9 Let love be without â—ssimulation 4 From all mixtures of corruption As your zeale from passions and bitterness your anger from revenge your joyes from levity c. 4 Suit your affections to Gods Ordinances and Providences to Gods words works to your conditions and occasions when the word threatens tremble when it speaks comfort rejoyce For this end God gives us variety of affections to answer the diversity of his dealings Contrary Luke 7.32 c. The administrations of Gods providence call for suitable affections as Jsa 22.12 In that day did the Lord God call to mourning c. yea we should suit our affections to the conditions of others Rom. 12.15 To weep with them that weep c. So Psa 17.1.6 Neh. 1.4 Psa. 119 136. we should mourne for the sins of the times Ezek. 94. Jsa 57.1 Yea they should be suitable in degree Great sins or calamities call for great sorrow great salvations for great joy c. For which end 1 We must sanctifie God in our hearts and make him our feare joy hope c. 2 To be affected contrary to our condition or Gods dispensations makes a discord in Gods ears and pulls downe judgement Isa. 22.12.13.14 Amos 6.4 c. 3. To be affected with things as God would haue us is a means to make that good use of them God intends us by them Mingle affections not onely to allay and moderate them but to corroborate and make them mutually helpfull one to another So with joy for your own Prosperity mingle grief for others adversity joy not allayed with sorrow is madness with grief for afflictions mingle joy for comforts with fear of evil mingle hope in God with love to the persons of others mingle hatred of their vices and that 1 Because this will keep the heart whole and entire and prevent heart divisions when the affections goe hand in hand and flow together in one chanell 2. It will the better vnite their forces and make them more strong what is spoken of persons is true of affections Eccles. 4.9 c. Two are better then one c. Seventhly Spiritualize affections as 1. Sorrow for affliction into sorrow for sin turn worldly sorow into godly sorrow So your delight in the creatures to promote your joy in the Lord and in communion with Christ and in holy duties your hopes of favours from men to raise expectation of spiritual blessing from God your fear of man into an awfull dread of God Isa. 51.12 Eighthly Root and encrease good affections in you as Eph. 3.17 and that 1. Because when they are rooted in the heart they will be
pliable to relations and tractable to good or evil 1. Convertible to God for in the Conversion of sinners he works upon their affections to draw and gain them to himself as Acts 2.27 and 16.29 30. 2. Marriageable to Christ for Christ wooes our affections when he would marry us to himself by heart-charming compellations and arguments Cant. 5.2 3. Pliable to relations for relations are founded in affections as love is the glue that makes man and wife cleave each to other Eph. 5.31 so of Parents and children Masters and servants So of friends 1 Sam. 18.1 4. Tractable either to good or evil to truth or errour Hence 1. Satan to draw men from the Truth and Ordinances labours to bring them into distaste of their Ministers 2. To draw them into errour he labours to bring the broachers and teachers of errours into favour with their hearers Eph. 4.14 3. To draw men to sin he bewitches their affections and by them blindes and corrupts their judgement as he did Eves Gen. 3.6 12. See Mr. Fenner Ball. Râ—yner of the Government of Affections Quest. Whether may the strength of Grace consist with the want of those strong affections which Christians have found in their first Conversion Answ. For answer hereunto these three things are to be considered First When a man may be said to lose his first affections Secondly in what cases a strong Christian may be said to want strong affections Thirdly whence it is that they which have strong grace may yet want such strong affections as they had at their first Conversion For the first Affections are fitly compared to the pulses of the soul by which judgement may be given of the state and temper of the soul and that we may know when our affections beat low and are decayed we may judge thereof by these signes 1. When we have not such quick desires after duties Mostly a Christian at his first Conversion is so earnest and eager after holy duties that he will scarce allow himself time for the duties of his particular calling Yea many times they tire themselves in hearing reading meditation c. But afterwards this heat abates and they pray lesse hear seldomer c. which usually proceeds from their multitude of worldly occasions 2. Affections may be judged to be decayed when men want those soul-ravishing joyes which formerly they have had which being abated their affections also are abated 3. Affections are decayed when sensible profiting by Ordinances is abated Indeed a man may profit by Ordinances and yet not be sensible of his profiting He may grow at the Root in solidity of Grace though it may not shoot up so much in blossome of affections Quest. For the second In what cases may strong Christians want strong affections Answ. First If they have lesse sin in duties though they have lesse affections Young Converts have oft-times much affections in holy duties but withal much corruption they are subject to rashnesse and precipitancie in their prayers to be proud of their graces and to be too apt to have caâ—nal dependance upon their duties but old experienced Christians as they have oft lesse affection so they have lesse sin in holy duties and exercise more grace in them So after duties a weak Christian is apt to indulge his corruptions thinking that he hath made a compensation for his sins by his duties but an experienced grown Christian though he be not so affectionate in duty yet he is careful afterwards not to spoil all by sin Secondly A strong Christian may want strong affections in case that he hath strength of judgement to recompence the want thereof Young trees are more sappy but old trees are more solid Hence Paul prays for the Philippians not only that their love might abound but that their judgment might abound also Phil. 1.9 Though old experienced Christians have not so much affection yet they have more solidity and clearnesse of judgment more experimental knowledge in the profound mysteries of the Gospel and more distinct apprehension of the deep things of Christ whereas affection without knowledge will be but rashnesse yet such have a Promise made unto them Isa. 32.4 The heart of the rash shall understand knowledge c. Tbirdly A strong Christian may want strong affections in case it proceed from a natural temper and not from a sinful carelesse distemper Some are naturally of a soft and tender disposition and these are naturally more affectionate and of this temper are most women Others are naturally more bound up in their affections and are of a more reserved temper who naturally shew no great affections neither of joy nor sorrow At Christs death they that expressed most affections were women Luke 23.27 Some mens temper is like ice that easily thawes others are like iron and it must be a hot fire that will melt them down But the lesse affectionate are the more judicious Fourthly In case of sicknesse old age and bodily weaknesse he that hath strength of grace may yet want strength of affection as the ebbing and flowing of the Sea depends upon the motion and influence of the Moon so our affections do ebbe and flow much what as the strength or weaknesse of the body hath an influence upon them Quest. Whence is it that they that havâ— strength of Grace may yet want those strong affections which they had at their first Conversion Answ. First Because at first Conversion grace was but particularly employed which afterwards is more diffused and generaly employed When much water runs in one channel it makes the stream to run the stronger but when there are many rivulets cut out though there be as much or more water yet there is not the same strength of the stream So it is at our first Conversion then all our affections made up but one stream and therefore seemed the stronger A new Convert hath not so many duties to perform as a grown Christian because he doth not know so many It may be at first all his affections run out to pray to heare to reade and whilest all the affections run in this one channel they seem to be very strong whereas a grown Christian hath besides these many particular duties of his calling and relations to follow and therefore it s no marvel though his affections seem weaker Secondly This is from the newnesse of the condition Naturally we are much affected with new things as a man that hath been many years in a dark dungeon when he is suddenly brought into the light is much affected with it This is the state of our souls at our first Conversion we are then brought from darknesse to light and from the power of Satan unto God 1 Pet. 2.9 By the Grace of Conversion God brings us out of darknesse into his marvellous light and because it s so marvellous therefore it doth so much affect Our change at Conversion is very great we become new men and we are so affected therewith that we are as it
tells us that he was so patient towards his adversaries because he waited upon God Psal. 38.13 c. 2. Folly for Eccles. 7.9 it resteth in the bosome of fools 3. Self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others and hainously to aggravate every small wrong done to our selves 4. Pride which makes us more sharp-â—ighted in apprehending a wrong and more furiously insolent in taking revenge Prov. 13.10 so in the Ephramites Judg. 8.1 and 12.1 c. so Psal. 10.2 This set Haman against Mordecai and the Jews Esth. 3.5 6. 5. Covetousnesse For if the hope of a covetous man fail his expectation their unquiet thoughts prepare a lodging in their hearts for anger they trouble their own house Prov. 15.27 6. Impotency and effeminatenesse of mind which makes men unable to bear injuries Hence women children sick and aged persons are so waiward 7. Luxurious nicenesse If the houses of such are not kept neat their diet cooked to their mindes if a spot be on their cloaths they are so enraged that the house will not hold them 8. Curiosity For when men have an itching desire to see and heare all things How friends and foes speak of them what servants do and say c. they come to hear and know many things which provoke them to anger Hence Prov. 20.3 Eccles. 7.21 22. 9. Lightnesse in believing reports and listening to tale-bearers Hence Prov. 26.20 and 16.28 so in Saul 1 Sam. 22.19 yea in David in hearkening to Ziba 2 Sam. 19.29 Hence Jam. 3.6 10. Inordinate love or excessive sorrow For the powers of the soul being weakened by these passions are made unable to beare any burden 11. Want of meditating on the common imperfections whereunto we are all by nature subject For if we consider that our selves have as great or greater faults as those we are angry for in others we would not be so easily provoked for every trifling occasion Eccles. 7.21 22. Titus 2.3 If we would look more at home and lesse abroad it would prevent much anger 12. Tendernesse of education and foolish cockering of mothers begets anger making their children more teasty then wasps more proud then peacocks more wanton then the Asse-colt c. whereas severer education would pull down their stomacks and make them more patient 13. Idlenesse unthriftinesse and voluptuousnesse nourish anger Hence Proverbs 26.17 1 Thes. 4.11 1 Tim. 5.13 Proverbs 16.12 c. and 20.1 Secondly consider the mischiefs of this passion above others Other passions do but draw men to evil but this precipitates them into it those do but shake but this overthrows them Love is stronger then death yet anger overcomes it the father in anger forgets his love to his child the childe to his father c. Yea anger makes a man forget the love of himself as appeares by those who to satisfie their anger violently thrust themselves into imminent dangers of death Covetousnesse is a violent passion as apppears by those who venture body and soul to get riches yet anger makes them hazard the losse of their estates and to spend all amongst Lawyers to be revenged on their enemies Voluptuousnesse makes men plunge themselves into particular pleasures but choler makes them of so bad a disposition that they rejoyce in other mens miseries It 's worse then envy for as envy desires to see any one miserable it 's choler that procures their misery Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger and to kill themselves for fear of greater torment yet anger vanquisheth fear causing them who tremble to see another mans wound contemne their own death so that as other affections lead a man this draws him others entice him this compels him others make us prone to evil but this casts us headlong into the gulf of all wickednesse Thirdly consider the manifold evil effects of anger which are produced of it self or are caused from others As 1. It blindes reason and makes men for the present as though they were distract of their wits It 's a short madnesse and in this respect worse for that madnesse is involuntary but this passion is entred into willingly and wittingly Madnesse is an evil of punishment but this is an evil of sin So in Simeon and Levi Gen. 34.25 In David 1 Sam. 25.13 22. in Saul 1 Sam. 22.18 19. in Theodosius 2. As it springs from so it causeth infidelity and fretting against God as in Moses Numb 20.10 c. Prov. 19.3 2 Sam. 6.8 3. It extinguisheth the love of God which cannot kindle in such an unquiet breast How should we love God whom we have not seen if we love not our neighbour whom we have seen 1 John 4.20 4. It 's an hindrance of holy prayer An angry man cannot call upon God or if he should God would not hear Hence Psal. 26.6 1 Tim. 2.8 Mat. 5.23 and 6.12 14 15. 1 Pet. 3.7 5. It makes the Word of God unprofitable Hence Jam. 1.19 Be swift to hear slow to wrath It hardens the heart that the Word cannot take root 6. It so fills and swells the minde that there is no room for good thoughts and meditations it 's so full of thoughts of revenge c. so that it stops communion with God and disturbs the peace of conscience 7. It makes men impatient of admonition which is ordained by God as one means to recover us from sinne so in Abner when justly reproved 2 Sam. 3.8 8. It grieves the Spirit of God and lets the Devil into mens hearts to whose image they are conformed by unjust anger Ephes. 4.27.30 31. 9. It disfits a man for society Hence Prov. 22.24 25. make no friendship with an angry man c. 10. It macerates and vexes the soul with fury so that they become self-tormentors Rage and fury tortures more then wrong and injury 11. It exposeth to infinite dangers by provoking men to enter into private quarrels so as wholly to neglect themselves that they may hurt their enemies Like the Bee that looseth her life to sting others It oft ruines the body some being extraordinarily moved have broken their veins and vomited out their souls with their blood Others have fallen into mortal diseases as Apoplexies frenzies madnesse palsies falling-sicknesse c. These are its effects in regard of our selves now in regard of our neighbours 1. It overthrows all friendship for there was never friendship so inviolable but anger hath dissolved it Hence Prov. 27.4 Anger is cruel and wrath raging they will fall from words to blows then to wounds then to death 2. Yea it makes men hurt whom they should most love as wife children servants who being necessarily conversant with them are most exposed to their fury 3. It 's the gate of vice whereby it enters Hence Psal. 37.8 Cease from anger leave off wrath fret not thy self to do evil so Prov. 29.22 A furious man abounds in transgressions so
disfitted for those duties which God hath prescribed and requires of us Sixthly in regard of the duration of it when it continues longer then it ought to do Eph. 4.26 Ames Cas. Consci CHAP. X. Questions and Cases of Conscience about Anger in God Quest. WHat is anger in God Answ. It 's the inward displeasure which he hath against sin and his purpose to punish it accompanied with threatnings upon his purpose and execution upon his threatnings Quest. How may it be proved that there is anger in God Answ. First by his judgements executed upon sinners as upon the lapsed Angels the old world Sodom and Gomorrah the ten Tribes the two Tribes c. Secondly by his threatenings against sinne Isaiah 63.6 Job 42.7 Thirdly by the Saints complaining of it and praying against it as Psal. 6.1 and 38.1 3. and 74.1 and 90.11 Quest. Why is there anger in God Answ. First because of that antipathy which is in him against sin as it 's contrary to his pure nature opposed God and would turne him out of his Sovereignty For by sin we cast out God and admit the devil into our hearts and prefer our lusts before Gods will and our carnal reason in contriving sinne before Gods wisdom in his Word Secondly Sin is the onely object of Gods anger though foolish persons make a sport and trifle of it For it Adam was cast out of Paradise Gen. 3.23 the old woâ—ld destroyed Gen. 6.13 2 Pet. 3.12 yea it made God in a sort angry with his own dear son so that he cried out My God my God why hast thou forsaken me Mat. 27.46 and if God shewed anger against sin by punishing it in our Surety Christ who was made sin for us and yet had no sin in himself what will become of wicked and ungodly sinners Quest Why are judgements called Gods anger Answ. Because they issue from his anger For it s not the judgements but the anger in them which lies heavy upon the soul whereas when we suffer ill knowing that it is not from anger but for trial of our graces or for exercise of them we take it patiently Hence Deut. 28.27 The Lord will smite thee with the botch of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed What is a scab or the itch which now are so light set by such a terrible judgement O yes when it comes with Gods displeasure what is it that blows the coals of hell and makes that fire so hot but Gods anger Isa. 30.33 Quest. How will it appear that Gods anger is so terrible Answ. First we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins and from him because of his sins Psal. 51.9 As also in that of the Church Psal. 85.4 5. Turne us O God of our salvation and cause thine anger towards us to cease Wilt thou be angry with us for evâ—r wilt thou draw out thine anger to all generations c. Secondly in the expressions whereby the Scripture sets it forth as Psal. 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry Psal. 18.7 The earth shook and trembled the foundations of the hills also moved and were shaken because he was wroth Psal. 2.12 and ye perish from the way when his wrath is kindled yea but a litle It was time for Moses to call upon Aaron to make haste and go quickly to make an attonement when there was wrath gone out from the Lord Numb 16.46 It 's called Gods fierce wrath Jer. 3.9 his sore displeasure Psal. 2.5 Oh! rebuke me not in thine anger saith David Psalm 6.1 He cared not what God laid upon him so it were not in anger Thirdly the greatnesse of Gods anger may be estimated by the greatnesse of his mercy Patience abused turns into fury What is blunter then iron then steele in it self But let it once be sharpened and nothing is keener Nothing so calm naturally as the Sea but when once flirred nothing is more tempestuous The best wine makes the sharpest vineger So nothing being so merciful as God is in himself if he be once provoked nothing is more terrible Heb. 12.29 Our God is a consuming fire Heb. 10.31 It 's a fearful thing to fall into the hands of the living God Fourthly the bitternesse of Gods wrath may be concluded out of our Saviours agony It was no small thing that made even him standing in our roome To offer up prayers and supplications with strong crying and teares to be saved from that which he feared Heb. 5.7 See Mr. Hieron on Psal. 51. Quest. What means then may we use to divert this fierce anger of God Answ. Repentance is the best means we can use to pacifie Gods displeasure When the Lord hath threatned many grievous judgements and plagues for sinne one upon the neck of another denounced with variety of expressions in the most terrible manner yet after all that terrible thundring See Deut. 30.1 c. It follows It shall come to passe when all these things are come upon thee the blessings and the curses which I have set before thee and thou shalt call them to minde amongst all the Nations whither the Lord thy God hath driven thee and shalt return unto the Lord thy God c. that then the Lord thy God will turn thy captivity and have compassion upon thee c. Not that repentance is the meritorious cause of pardon but God will have an order in things where there is no sense of sin and humiliation with prayer for pardon and reformation trusting in God for mercy there the anger of God abides still Again 2 Chro. 7.14 If my people that are called by my Name shall humble themselves and pray and seek my face and turn from their wicked ways I will hear from heaven and will forgive their sin and heal their land and no marvel for he is gracious and a sin-pardoning God Exod. 34.6 7. so Ezek. 18. and ch 33. Manasses was a very great sinner being enabled by his authority to do the greater mischief yet upon his humiliation and prayer he found mercy 2 Chron. 33.12 13. so in the Prodigal Luk. 15.20 David Psal. 32.3 4. confesseth that whilest he neglected repentance Gods hand was heavy upon him so that his moisture was turned into the drought of Summer c. But when he confessed God forgave the iniquity of his sin Quest. Why is repentance such an effectual means to divert anger Answ. Because it's Gods nature so to do His nature is more inclined to mercy then to anger For God to be angry it s upon the supposition of our sins but to be merciful it always proceeds from his own bowels Micah 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage He retaineth not his anger for ever because he delighteth in
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
spiritual watch This caused deadnesse in the Church of Sardis Rev. 3.12 Such lie open to the tentations of Satan Hence 1 Pet. 5.8 So we see in Eve Noah Lot David c. Hence Paul 1 Cor. 2.3 I was amongst you with much feare Thirdly contenting our selves with a low kinde of Religion that will never attain to any quickening whereas Religion is an high thing Prov. 15.24 It an high calling Phil. 3.14 So we see in Jehosaphat 2 Chron. 17.6 We saith the Apostle have our conversation in Heaven Phil. 3.20 Fourthly vanity of mens mindes is another cause of great deadnesse Hence David prays against it Psal. 119.37 when a man gives way to vain thoughts vain speeches vain expence of time Fifthly evil examples is another cause when we live amongst dead and declining Christians and think all well if we be not worse then they Sixthly covetousnesse and wordlinesse whereas while we keep off our affections from the world we are full of life But when we dote upon the world it layes bolts and fetters upon our soules as we see in Demas and 1 Tim. 6.10 See how heartlesse those heaters were from this cause Ezek. 33.31 Hence Eph. 5.3 Let not covetousnesse be once named amongst you c. Seventhly idlenesse and spiritual sloth when men let their mindes go as a ship without a Pilot See the danger of idlenesse Prov. 19.15 so when we do not lay forth our talents and improve our gifts and graces Eighthly contenting our selves with what we have attained to and not growing and going on towards perfection as Heb. 6.1 where there is truth of grace there will be growth 1 Pet. 2.2 and so we are exhorted to it 2 Pet. 3.18 Quest. What meanes may we use to prevent this backsliding and to be quickned in grace Answ. First we must go to Christ for life and quickening grace He came for that end that we might have life c. John 10.10 Now to attain hereunto we must believe in him John 7.38 and then he invites us Isa. 55.1 Believe in the Lord Jesus Christ set your hearts upon him seek after him and you shall have all good even life it self Secondly carefully to attend upon the Ministery of the Word So 2 Cor. 6.11 12. You are not straitened in us but in your own bowels For our mouth is open to you q. d. In our Ministry there is abundance of grace life c. we come with our armes full you may be enlarged sweetly thereby but that you are straitened in your own bowels Thirdly A careful shunning of all those cause of deadnesse and backsliding which were before-mentioned Fourthly be earnest with God to quicken thy heart to pray for his grace that God would be pleased to put life into thee Pray as Elijah did that fire from heaven may come upon thy sacrifice to warme and heat thy heart and to stir thee up to that which is good as the Church doth Psal. 30.18 Quicken us and we will call upon thy Name Of all Petitions we should pray most for life and zeale next to Gods glory and our own salvation nay indeed as the very meanes of both For indeed there is no grace that we have more need of then this for it sets all other graces on work and its most acceptable to God yea it s the greatest blessing God can bestow upon us Hence Psal. 119.156 Great are thy tender mercies quicken me O Lord c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul. Fifthly be diligent to take earnest and effectual paines in this work and in all Christian duties in all the Worship of God There is a secret blessing upon all those that take paines even in the meanest calling Prov. 10.4 So it is in regard of spiritual life there is a secret blessing upon those that are diligent about the meanes of grace as in prayer striving against sin hearing the Word sanctifying the Sabbath receiving the Sacraments c. such shall thrive in grace when others shall be like Pharaohs lean kine Prov. 13.11 He that gathers by labour shall encrease so is it here Paul though he came late into the vineyard yet by his diligence he out-went all the rest of the Apostles Sixthly we must exercise that grace we have and then we shall never fall If a man have but a little knowledge and useth and improves it it will much encrease If we make use of our relentings and meltings and strike whilest the iron is hot If we act and exercise any grace it will prove like the loaves in the disciples hands which whilest they were distributing encreased Grace is like a snow-ball that encreaseth by rowling Seventhly and lastly consider the examples of Gods Worthies in all Ages which will much quicken us to be as forward as they when James would quicken them to patience he proposes the examples of Job and the Prophets Jam. 5.10 So when he would quicken them to Prayer he proposeth the example of Elias v. 17 18. The zeale of others will provoke us 2 Cor. 9.2 So when Christ would exhort his disciples to suffer persecution he saith Consider the Prophets which were persecuted Mat. 5.12 Quest. What motives may perswade us to avoid that deadnesse which accompanies or precedes backsliding Answ. First consider the woful Ingredients of this sinne which are 1. A dulnesse and blockishnesse to learne any thing that is good as it s said of the Jewes Acts 28.27 when we enjoy excellent meanes and profit not by them 2. An awkardnesse and listlesnesse to the wayes of Jesus Christ as is said of the Jewes Mat. 15.8 when we go about duties as having no heart to them 3. Senselesnesse of conscience when it feels not little sins and is little sensible of great ones 4. Coldnesse and lukewarmnesse of affections when we neither pray nor hear c. with affections we can finde teares upon other occasions but not for our sins Our love waxes cold as foretold Mat. 24.12 5. Weaknesse and faintnesse of endeavours as Solomon saith Prov. 13.4 we would feigne have heaven and salvation but we will not be at paines and cost to get it far unlike to John Baptists hearers Mat. 11.12 6. Dulnesse and drowsinesse of the whole man though we are very careful and industrious about the world yet we are extream carelesse of our soules If our hearts were contrite we should soon be quickned Isa. 57.15 Secondly consider that so long as we are dead hearted we cannot pray Implied Psal. 80.18 nor hear profitably implied by Christ Mat. 11.16 c. Thirdly whilest we are dead we can have no comfort no assurance to our soules that we have the truth of grace in us When Christ gives grace he is said to quicken that man John 5.21 True repentance is from dead works and unto life Faith is not faith if it do not quicken Hence Galat. 2.20 Our sinnes are not forgiven if we be not quickned Col.
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
permanent and unchangable will make his love constant and perpetual Mr. Downhams Warfare CHAP. XIV Questions and Cases of Conscience about Assurance Quest. WHat is Assurance Answ. It is a reflect act of the soul by which a Christian clearly sees that he is for the present in the state of grace and so an heire apparent to glory Quest. What are the kindes or degrees of this Assurance Answ. First an Assurance or certainty of adherence and application when we certainly apply and adhere to the promise and to Christ therein peremptorily divolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts Called a receiving of Christ John 1.12 A cleaving to the Lord with full purpose of heart Acts 11.23 so that if we must perish we will perish believing This is the lowest step of assurance which every true Beleever hath Secondly a certainty of evidence or experience when by the reflection of conscience or faith upon our selves and our own acts or by the testimony of the Spirit of God we evidently see that we are in the state of grace experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries as being a new creature 2 Cor. 5.17 walking in the light 1 John 1.7 walking after the Spirit not after the flesh Rom. 8.1 loving the brethren 1 John 3.14 This assurance is usually attended with much comfort and joy yet every Christian attaines not to it but should labour hard for it It belongs rather to the well-being then to the being of a Christian. Thirdly an unstaggering certainty or full assurance when there is such a full perswasion as overcomes all doubts feares and unbelief such was Abrahams Romans 4.17 c. This is the highest pitch of Assurance attainable in this life and next to celestial enjoyment which few attaine unto Quest. How may the truth of assurance be discerned seeing some that have it think they have it not and others that have it not think they have it Answ. First try it by the qualifications of the persons assured as 1. Hast thou been troubled in conscience with feares about thy natural condition and thy soul kindly humbled in thee The spirit of bondage goes before the spirit of Adoption Rom. 8.15 16. with Matth. 11.28 Esay 61.1 2. 2. Hath thy humbled bâ—oken heart been furnished with saving faith First we beleeve and then we are sealed with the holy Spirit of promise Ephes. 1.13 3. Hath the Spirit been given to thee we must first have the Spirit before we can know the things that are given us of God 1 Cor. 2.12 Secondly by the grounds and causes of assurance which are 1. Divine testimony by audible voice as Christ assured those Mat. 9.2 5 6. Luke 5.20 23. and 7.47 48. and 23.42 43. But this was extraordinary and is not now to be expected 2. The lively exercise of faith reflecting on its own acts and seeing it selfe beleeving and these acts are 1. Direct and these again either receptive of Christ as Joh. 1.12 or operative from and by Christ received as Acts 15.9 Rom. 5.1 Gal. 5.6 2. Reflexive when faith looks back upon its own acts thus receiving Christ and thus acting So Paul knew whom he had beleeved 2 Tim. 1.12 3. The testimony of our own renewed and sanctified conscience according to the Word of God witnessing our good estate The spirit of man is the candle of the Lord c. Prov. 20.27 Tells us what 's in us 1 Corinth 2.10 11 12. 4. The testimony of the Spirit of God purposely given us to this end 1 Joh. 3.24 and 4.13 1 Cor. 2.12 the Spirit is the authour of our assurance 1. As a seal Ephâ—s 1.13 sealing us after we believe as v. 14. 2. As an earnest of our inheritance Ephes. 1.14 3. As a joynt witnesse with our spirits Rom. 8.16 clearing up our spiritual evidences and enabling us to discern them as 1 Cor. 2.9 c. 1 Joh. 2.27 Thirdly by the fruits and effects of it whereby it s distinguished from presumption as 1. True assurance mightily provokes to self-purifying to holinesse in heart and life as 1 John 3.2 3. whereas presumption emboldens in sinne 2. It stirres up fervent desires and longs after the Gospel of Christ they long for the sincere milk of the word 1 Pet. 2.2 3. But presumption breeds disaffection to it Psalme 50.16 17. such either desire it not at all or not the sincere milke of the word or not in reference to growth 3. It makes the soule incomparably to desire communion with God and Jesus Christ as we see in the Church Cant. 2.6 7 16 17. with Cant. 3.1 to 6. and 5.2 and 6.4 How doth David mourn for want of the sense hereof and pray for it Psal. 51.8 12. But presumption knows not what communion with Christ means 4. It notably engageth those that have it to serve and honour God in their places to the uttermost God assures Joshuah that he will never leave him nor forsake him Josh. 1.5 6. and Joshuah resolves that whatever others do he and his house will serve the Lord Josh. 24.15 so in Paul 1 Cor. 5.14 15. and in David Psalme 118.28 But presumption contemnes God Job 21.14 15. 5. True assurance singularly supports and comforts the heart in deepest tribulations as we see in Job chap. 19.25 c. and Paul 2 Corinth 1.12 But presumption in such cases is a miserable comforter 6. It fills us with joy in hope of glory when tribulation hath done its worst Rom. 5.1 2 c. But presumption hath no true hope of another life Ephes. 2.12 Quest. How may this assurance be attained and retained Answ. First be much in self-examination that we may finde where our evidence clearly lies 2 Cor. 13.5 Secondly quench not grieve not the Spirit 1 Thes. 5.19 Eph. 4.30 by any known sinne for the Spirit is given us that we might be assured and know the things that are given us of God 1 Cor. 2.10 c. and he assures us convincingly clearly and satisfactorily Rom. 8.16 Eph. 1.13 14. with 1 Joh. 3.24 and 4.13 Thirdly cherish and improve all our graces for every grace hath evidence in it especially assuring graces as knowledge Col. 2.2 Faith Heb. 10.22 and Hope Heb. 6.11 18 19. Fourthly constantly exercise our selves herein to have a conscience void of offence towards God and man in all parts of well-doing Acts 23.1 and 24.16 Rom. 8.16 1 Joh. 3.18 19 c. 2 Cor. 1.12 Isa. 32.17 Prov. 14.26 Psalme 50.23 Joh. 14.21 Fifthly Remember former experiences of assurance So Psal. 77.7 8 9 10. and 61.2 3. and 71.5 6 20. Sixthly labour to get out of those conditions which are prejudicial and obstructive to assurance which are 1. The infancy of grace such have not their senses exercised to discerne their condition Heb. 5.13 14. Labour to be grown men 1 Cor. 14.20 2 Pet. 3.18 2. The spiritual slumber or
Secondly that Art whereby men assume to themselves what is peculiar 〈◊〉 God must needs be sinful neither to be practised countenanced not tollerated But this is done by such as take upon them to divine of events to persons and Nations by the stars therefore the Major is clear from Isa. 41.22.23 Shew things to come hereafter that we may know that ye are gods where we see that knowing and declaring things to come is as peculiar a prerogative of God as to know mens hearts Thirdly that which with-draws the heart from God the Father and Christ the Son from considering the works of the one and heeding the words of the other is an evil not to be practised countenanced or tollerated But Astrological predictions draws from God and Christ. Therefore the Major is evident Not to consider Gods works is a sinful omission condemned Isa. 5.12 and the Apostle is as severe against every one that withdraws from Christ Col. 2.8 18 19. Now that these Prognosticators withdraw mens mindes from Christ may be gathered from that opposition that is put between them by Moses Deut. 18.10 to 16. where they must not hearken to Sorcerers that they may hearken to Christ and whilest men ascribe successes good or bad to the stars they withdraw their mindes from beholding God in his works Fourthly that which is false dâ—lusive and uncertaine is not to be practised countenanced or tolerated but such is foretelling things by the stars therefore that they are false is clear Isai 44.15 that frustrateth the tokens of the Lyars and makes the Diviners mad If they speak true at any time it 's more by hap than any skill For though Eclipses of the Sun and Moon and Conjunctions of other Planets may be certainly foâ—eknown yet there is no such certainty of the effects that we may divine thereby for they are but general partial and remote Causes of Events in States and affairs of men and there is no certain connexion between Causes general partial and remote and their Effects Besides those Effects which depend on other Causes upon which the Heavens have either none or no direct power cannot be certainly known by the Positions of the Heavens but so it is with humane affairs therefore the affairs of men depend principally on Gods Providence and under him on the wills and mindes of men That Gods Providence ordereth things concerning Men and States is proved Ephes. 1.11 He worketh all things after the counsel of his own will and that not always according to the ordinary disposition of second Causes but turning and over-ruling things in a secret way beyond the intentions of men and the ordinary virtue of second Causes so we see in Rehoboam's folly 2 Chron. 10.15 Amaziah's frowardness 2 Chron. 25.10 Hence Eccles. 9.11 The race is not to the swift c. and Psal. 75 4 c. Promotion cometh neither from the East c. But God is Judg he pulls down one and sets up another Again the Stars have no power over mens souls and mindes the Heathen could say Sapiens dominabitur Astris A wise man will rule over the stars At the most that which they have is but by way of inclination which grace education civil wisdom and many other things may oversway Besides the affairs of men and Nations are prospered and blasted not according to the use of natural means but according to their carriage towards God as they are 〈◊〉 or obedient penient or impenitent and men act in these moral performances as they are assisted or deserted by God for which see Isai 6.9 c. Ezek. 36.25 26 33 34. Object But though they be not certain Causes may they not be certain Signs of things to come Answ. No for if they be signs fore-shewing events they must either be so by nature as smoak is a sign of fire or by institution as an Ivy-bush is a sign of Wine to be sold but they are so in neither of these senses therefore they cannot be natural signs because there is no natural connexion between the Constellations and humane Events and whereas it 's said Gen. 1.14 Let them be for signs and for seasons for days and for yeers the meaning is they are signs for the things which they cause as the seasons of the year which they do both make and signifie or if they should be granted in general to be signs yet could we not certainly prognosticate any thing by them except we had particular Comments on them to declare what they signifie either by divine revelation or by solid experience but no such Comment is to be had and therefore we have no certain fore-knowledg by them Divine revelation is not pretended to and a certain experience we have not for experience arises from often observing the same thing as a Physician knows by experience that Rubarb purges Choller because he hath often tried it and ever findes it so but we can have no such experience of the effect of the Stars 1. Because the Heavens do scarce ever return to the same Position for though some great Conjunctions be the same yet there are infinite numbers of Stars which also have their influences that agree not with and so may vary the effects of the other 2. When Events follow these Conjunctions it cannot certainly be known that they are the effects of them for that many things fall out together accidentally without connexion or dependance one upon another 3. We see experiences uncertain for that Twins born under the same constellation differ extreamly in disposition and event as we see in Esau and Jacob and whereas they say that by reason of the swift motions of the Heavens a little time makes a great difference in their Position Saint Austin answers that yet their conceptions were both in an instant though their birth differed a little and Ludovicus vives adds that this overthrows all certainty of divining by the stars because by reason of the swiftnnesse of their motion they suddenly alter their positions so that a man can never give an exact judgement of any birth because he cannot exactly know the minute of his nativity 5. Identity of effects doth not onely depend upon the efficient but the matter also so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago yet the same events will not follow because of the difference of men in divers ages and climates of divers tempers educations moral and intellectual principles c. and why may not the influence of the stars produce divers effects upon men of divers dispositions as we see a hen sometimes hatches chickens other times ducks partridges c. because of different eggs set under her 5. Arg. That which nourisheth vaine and forbidden hopes and fears is not to be practised countenanced or tollerated but so do Astrological predictions therefore fear and hope by reason of the signes of heaven is forbidden Jer. 10.2 Learn not the way of the Heathen
of coelestial bodies It remains then that these Maximes are grounded upon Diabolical authority In brief since they are not grounded upon reason either they are forged by men or delivered by revelation and if that revelation comes not from God it must needs come from the devil Dr. du Moulin of Contentment CHAP. XVI Questions and Cases of Conscience about Atheists and Atheisme Quest. HHow many sorts of Atheists be there Answ. Two First when a man saith or at least thinks that there is no God at all or denies the Attributes of God Psal. 14.1 2 King 6.33 7. 2. Mal. 2.17 3.14 Secondly When a man ownes and adores a false God instead of the true God Ephes. 2.12 Quest. How doth a man come to the first kind of Atheisme Answ. First By two steps or degrees 1. When he imagins that God doth not see or not regard him Psal. 10.11 Zeph. 1.12 Secondly when he conceits that God is not so severe and rigorous in punishing sinne as the Scriptures set him forth to be Psalme 50.21 22. Eccles. 8.11 Quest. How many wayes doth a man set up a false instead of a true God Answ. First when a man worships that that is not God in the roome of the true God as the Heathen did who worshipped the Sun Moon and Stars c. for their gods Act. 19.27 35. Secondly when a man sets some other thing besides the true God to be his chiefest good as the voluptuous man doth his pleasures the covetous his wealth c. Phil. 3.19 Col. 3.5 Job 31.24 Quest. How are men made Atheists Answ. First by giving way to sin For sin draws towards Atheisme by wiping out all the notions of a Deity as much as it can And when we have sinned we must either get out by repentance or else we will be willing to turne Atheists by denying that there is either heaven or Hell and believing that when we die there is a final end of us as there is of the bruit beasts Secondly Satan doth all that he can to make men Atheists because when there is no fear of God before mens eyes they will commit all manner of sinnes that the Devil would have them Psal. 14.1 2. when they say there is no God it folâ—ows they are corrupt they have donâ— abominable works The Devil indeed cannot be a â—at Atheist for he believes and trembles yet he bears a good will to Atheism because he knows that that sin doth much advantage his Kingdom He knows that it is the master-vein in our original lust and therefore he tempts much to it and indeed would prevail to make us Atheists but that God hath so wrought in us an impression of a Deity being the main Pillar of the Law of Nature that we cannot possibâ—y nor all the Devils in Hell assisting with their forces utterly extinguish this Law out of our hearts Hence we finde that our deepest Atheists in the world when they are in extremity and put to it with some sudden affrightment do use to cry O God O Lord and therefore this corruption and temptation is with the more ease opposed and answered For a man hath on his side the works of Nature the Law of Nature the stirrings and terrours of his Conscience fearing and trembling at wrath to come but when all is done that which must and oneâ—y will hold us up against the tentation when we are strongly assaulted by Satan is to sly to the Word of God The Word saith that there is a God and therefore I will believe that there is a God But when we are free from tentation other considerations taken from the nature and various acts of Gods providence may stop the mouth of our lusts which would not have God in all our thoughts but when we are set upon by some fierce tentation the safest way is 1. Not to enter into disputes with our own reason for the understanding of man is too weak to reach the comprehension of a Deity He that muses much about the nature and infinite being of God shall but let in Satan the more the best counsel than for a poor Christian is in any hand not to study this point not to dispute this Argument lest at length he say in his heart I cannot conceive what God is and therefore I doubt whether there be such a being or no. 2. Cleave to the Word and say Though my reason cannot tell what to make of it though lust in me say that there is no God at all though Satan say there is no God and most men live as if there were no God yet because I finde it in the Word and the Scripture saith it I must and do and will believe it Doubts indeed which have any ground must be disputed and answered but Atheism is the denial of the first principle of all Religion and therefore the best way is to begin and end with the Word and to know that such a principle as is the essence and existence of a God ought not to be so much as questioned and therefore put off such thoughts as oft as they come as not fit or worthy thy consideration and thou shalt finde by often rejecting of them thy conscience will be better settled and confirmed than by going about by reason to answer them Capel on Tentations Quest. In whom are these Atheistical thoughts that there is no God Answ. These wicked thoughts are not onely in some notorious sinners but in the corrupt minde of every son of Adam naturally Psal. 10.4 and 14.1 where Davids fool is not some special sinner but every impenitent sinner how civil so ever his life be though his tongue be ashamed to utter it yet his corrupt nature is prone to think it that there is no God So Paul insinuates Rom. 3.9 c. Object But it 's ingraffed into every mans heart by nature that there is a God Answ. These two thoughts that there is a God and that there is no God may be and are both in one and the same heart The same man that by the light of nature thinks there is a God may by that corruption and darkness of minde that came by Adams fall think that there is no God as heat and cold may be in the same body in remiss degrees Quest. How doth a man by thinking deny God in his heart Answ. First by turning the true God into an idol of a mans brain Secondly by placing something that is not God in the room of the true God Every man naturally without further light from Gods Word turns the true God into an idol Hence Gal. 2.8 Eph. 2.12 Psal. 96.5 1 Cor. 10.20 Quest. How doth a mans mind turn the true God into an idol Answ. By three notorious thoughts which are the root of many damnable sinnes as 1. By thinking that God is not every where present whereby God is robbed of his omni-presence For God being infinite is in all places and when mans heart denies this it turns
him into an idol So Job 22.12 13. Psal. 94.7 Isa. 29.15 2. By thinking that there is no providence of God whereby he orders and disposeth of all things particularly So Psal. 10.11 Zeph. 1.12 3. By thinking that there is no justice in God which is when men imagine that notwithstanding their sins yet God will not punish them as he hath threatned in his Word So Deut. 29.19 20. Amos 9.10 and 6.3 2. A man denies God in his thought by placing in the room of the true God an Idol of his own brain which is done by thinking some other thing besides the true God to be their chiefest good So Epicures make their belly their God Phil 3.19 The covetous man his riches Col. 3.9 For what a man thinks to be the best thing in the world for him that is his God though it be the devil him-himself or any other creature Hence 2 Cor. 4 4. Quest. What is the fruit of this thought that there is no God Answ. It brings forth the notoriousest sins that can be even Atheism it self which is twofold 1. In practise 2. In judgement Quest. What is Atheisme in practice Answ. It 's that sin whereby men deny God in their deeds lives and conversation This hath three special branches 1. Hypocrisie which is a sin whereby men worship the true God but in a false manner giving God the outward action but with holding their hearts from him 2. Epicurisme which is a sin whereby men contemn God and give themselves wholly to their pleasures spending their time in eating drinking and other carnal delights not seeking nor fearing God which is the sin of many rich persons 3. Witchcraft or Magick which is that sin whereby men renounce the true God and betake themselves to the aid counsel and help of the devil either by himself or his instruments Quest. What is Atheisme in judgement Answ. It 's that sin whereby in opinion and perswasion of heart men deny God It hath three degrees 1. When men hold and accordingly worship the true God but yet conceive of and worship him otherwise then he hath revealed himself in his Word as the Turks Jews and Papists do 2 When men place some Idol in the room of the true God holding the same for their God Thus did the Gentiles when they worshipped the Sunne Moon and Stars or other creatures 3. When a man doth avouch hold and maintain that there is no God at all and this is the highest degree of Atheisme and such deserve to be put to death for treason against Heaven if he shall die that denies his lawful Prince Quest. What are the signs whereby Atheisme may be discovered Answ. David Psal. 14. sets down three signes 1. A disordered life v. 2 3. 2. Not calling on the Name of God by prayer v. 4. 3. Contemning of them that put their trust in God v. 6. Quest. What other signes are there of it Cnsw First if we deny the omniâ—presence of God and are more afraid to sin in the presence of a mortal man then in the presence of God Secondly if we think that God regards not these outward things Thus such as use oppression injustice deceit and lying in their worldly affairs are Atheists Thirdly if we say God is merciful I will hereafter repent and so escape punishment which overturns the infinite justice of God and makes him all mercy whereas he is as well just as merciful Quest. What other damnable thought is there naturally in the heart of man concerning God Answ. That the Word of God is foolishnesse Thus some thought the Gospel foolishnesse 1 Cor. 1.21 and the reason is rendred 1 Cor. 2.14 Others have the like thoughts of the Law when they judge the threats of the Law untrue and so foolishnesse Hence Deut. 29.19 Isa. 5.19 2 Pet. 3.3 4. Quest. What are the accursed fruits of this Atheisme Answ. First hence ariseth that cursed and damnable opinion of many that hold Religion to be but humane Policy to keep men in awe and so use it as a politick device to exercise mens brains to keep them from sedition and rebellion Secondly hence springs all Apostacy and departing from the faith Gal. 1.6 Quest. What other cursed thought ariseth from Atheism Answ. First that seeing the Word of God is foolishnesse therefore they will not yeeld obedience to it So Job 21 14 15. Jer. 6.18 Luke 19.14 And very many are guilty hereof Secondly then they proceed to say that it 's a vain thing to worship God So Job 21.15 Mal. 3.14 It was in David himself Psal. 73.13 Thirdly a thought of distrust thus God doth not regard me will not help me nor be merciful unto me This was Moses his sin Numb 20.12 6. and Davids Psal. 31.21 and 116.12 and of the Israelites Psal. 78.19 20. and of Peter Mat. 14.30 â—1 Quest. When do these thoughts of distrust most assault us Answ. In times of danger affliction tentation and especially in sicknesse and at death Job 7.20 and 16.12 c. so Psal. 77.7 Quest. What is the danger of these thoughts Answ. First hence ariseth all horror and terrours of conscience all feares and astonishments of heart Secondly hence comes desperation it self whereby men confidently affirme that God hath forsaken them and that there is no hope c. Thirdly this weakens the foundation of our salvation which stands in the certainty of Gods promises this thought denying the credit of them and making them uncertain Mr. Perkins of mans natural imaginations CHAP. XVII Questions and Cases of Conscience about Baptisme Quest. WHat are the Principles about Baptism Answ. First that Baptisme is a Sacrament of Regeneration Secondly that the outward signes in Baptisme is water the inward thing or substance thereof is the blood of Christ. Thirdly that the pouring or sprinkling water upon the Party baptized setteth out the inward cleansing of the Holy Ghost Fourthly that the forme of Baptisme is In the Name of the Father Son and Holy Ghost Fifthly that Baptisme is to be administred by a Minister of the Word Sixthly That they that professe the true faith are to be baptized Seventhly that the children also of such are to be baptized Eightly that by Baptisme we are engrafted into Christs mystical body Ninthly that Baptism sets out both our dying to sin and also our rising to righteousnesse Tenthly that Baptisme is but once to be administred Eleventhly that the force and efficacy of Baptisme lasteth as long as we live Quest. Can any Argument for the baptizing of Infants be brought from Circumcision under the Law Answ. Yes for there is the same extent of the Sacrament of initiation under the new Covenant as was under the old If Infants might partake of the Sacrament of Initiation and Regeneration before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3.21 that it was a like figure may be said of Circumcision All their Sacraments were like Figures
mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed to our hearts in particular with such life and power that thereby our dead hearts are quickned and we receive the words of the Minister as the very voice and Word of Christ. Thirdly because God would hereby note unto us the easinesse of the work he can do it with a word speaking and in an instant convert a sinner Quest. But how may our effectual calling be discerned seeing wicked men may be affected with the Word Answ. It may be discerned by the effects of it whereof some appear immediately other some a longer time after Quest. What are those effects Answ. First a true sight of and willing confession of our sinne-guiltinesse joyned with a detestation of all sin and dislike of our wayes which are not good Secondly a willing separation from the world both in our affections by a weanednesse from those earthly things which before we doted on and a forsaking the needless society of the wicked Thirdly an unfeigned forsaking of all sin with a purpose never to return to it again desiring earnestly to partake of Christs righteousness both imputed and imparted Fourthly a love of God and his glory above all things Rom. 8.28 Fifthly a Spirit of prayer Joel 2.32 Sixthly a willingness to be ruled by the Word in all things Quest. Wherein doth Gods wonderful mercy appear in our calling Answ. By the consideration of the things whereunto we are called which are 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To a wonderful liberty from the servitude of sin Satan the world and the ceremonial Law Gal. 5.13 4. To the grace of Christ Gal. 1.6 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Isa. 41.1 2 3. Rom. 8.28 7. To Christs glorious Kingdome 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 1 Pet. 5.10 Quest. How may we walk worthy of our calling Answ. First if we be humble and not wise in our own conceits Rom. 11.25 30 31. Secondly if we be very thankful to God for his rich grace unto us in our calling and the rather 1. Because it s no common favour but a special grace bestowed upon us For no man comes to Christ but whom the Father draws Joh. 6.44 2. God hath done it without respect to our works or desert on our part 2 Tim. 1.9 3. Because of the means and manner of our calling all the three persons of the Trinity concur in it and its an holy calling 2 Tim. 1.9 4. Because of the priviledges to which we are called as to be sonnes and heires with Christ 1 Cor. 1.7 to a Kingdome and glory 1 Thes. 2.12 2 Thes. 2.14 5. Because Gods gifts and calling are without repentance Rom. 11.29 Isa. â—4 7 c. Jam. 1.17 Thirdly if we are careful to maintain good works Tit. 3.8 It s the end of our calling Luk. 1.74 75. Fourthly if we are fully contented when we are sure that God hath thus called us Isa. 29.23 24. Fifthly if we rest in the doctrine we have learned and have been taught and are not carried about with every winde of doctrine Eph. 4.11 c. Quest. Why should we be so solicitous to know our calling Answ. First because it instates us into all the promises of God Secondly it purifies our hearts and lives Acts 15.9 Thirdly it supports our hearts in the midst of all afflictions and tentations wherewith we are assaulted Eph. 6.16 Heb. 10.19 20 22. 1 Joh. 5.4 5. Fourthly it puts life into all our duties both of Religion and Righteousnesse Gal. 5.6 Fifthly it opens a spring of grace in our hearts John 7.38 Mr. Byfield on Peter Quest. Doth a Christian alwayes know that he is called Answ. Sometimes a Christian staggers a little either not being an experienced Christian or through sight of corruptions and tentations but setting these aside a Christian knows his calling and will live by his Rules for it s not only a calling but it works a disposition and therefore if we finde it not we must attend upon the meanes of the Gospel which is called the Kingdome of Heavâ—n and it will bring us into a good estate and shew us our estate also which being once made known to us we may assure our selves it will remain with us for ever which also may be gathered from this in that its an high calling and nothing can break any one link of that chaine made by God Romanes 8. 29 30. Dr. Sibbs on Phil. Quest. How may it be proved that a Christian may certainly know his vocation or calling Answ. First because its the Office of the Spirit of God which the faithful have received to certifie them of those things which God hath freelie bestowed upon them 2 Cor. 2.12 Rom. 8.15 Secondly Gods children are commanded to make their calling and election sure 2 Pet. 1.10 neither is this a legal but an Evangelical Precept Thirdly the grace which they have received of God hath the nature and force of an earnest in respect of the inheritance that is promised them Eph. 1.14 and 4.30 seeing therefore it assures us of that which is to come it selfe cannot be uncertain for nothing can make that certain which is uncertain it self Fourthly the certain knowledge of the grace of God bestowed upon us is required as a necessary foundation to that joy and gratitude that God expects from us 1 Pet. 1.6 8. Fifthly a conscience purified from dead works doth necessarily infer a certain knowledge of grace Heb. 10.20 Rom. 8.26 and 9.2 Sixthly this is expresly affirmed of the faithful and that from such reasons as are common to all the faithful 2 Cor. 13.5 1 John 3.14 and 4 16. and 5.20 Quest. By what signes may this certainty of our vocation be confirmed to us Answ. First By the constant inclination of our wills to God as to our chiefest good Psalm 119.57 For no man can place his chiefest happiness in the fruition of God except he be called out of the world and converted from the Idols which he had formerly set up in his heart Secondly by a purpose and readiness of mind to hearken to God in all things 1 Sam. 3.10 Act. 9.6 Psa. 40.8 9. For hereby we answer to the Call of God Psa. 26.7 8. Thirdly By an earnest longing after the Word of God 1 Pet. 2.2 for by this Word we are called and regenerated 1 Pet. 1.23 Fourthly By our sincere love to them who are begotten to God by the same meanes 1 Joh. 3.41 Quest What meanes are we to vse that we way be made partakers of this holy calling Ans. Though God is many times found of those that sought him not yet there are several duties to be performed by us ordinarily if we will be made partakers of this heavenly calling as 1. We must prize Gods word above all earthly treasures Psa. 119.14 For
together by unlawfull means or in regard of readiness to do works of mercy God hath promised to be a Father of the fatherlesse Some go to Hell themselves to make their children rich but God requires no such thing at our hand Therere is a moderate care indeed as 1 Tim. 4.8 He that cares not for his own c. but we must not make this a pretence to excuse our sinfull and immoderate cares what ability the creature hath to help is from God and when the creature is taken away God is where he was Dr. Sibs Quest. Why ought we not to be careful about worldy things Answ. First because these things are good in a very meane degree they cannot breed Contentment nor make a man happy Secondly they are base bones for dogges reprobates have more plenty of them then Gods children they are more meet wages for slaves then portions for children the wicked have these but the godly have spiritual graces here and eternal glory hereafter Thirdly they are very vaine subject to many losses and changes yea and we are as vain as they so that if we should never lose them yet we may be taken from them not twenty or fourty years hence but ere to morrow neither can we tell whether we shall leave them to our children haply it may be to strangers yea enemies or if we should leave them to our children we know not how they will spend them Indeed we must have callings and we must be painful in them So Adam had before and after his fall As Solomon commends diligence so he speaks against idlenesse Prov. 10.4 He sends the sluggard to the Ant for forecast Prov. 6.6 Joseph in times of plenty laid up for times of want Gen. 41.48 therefore it 's not the care but the excesse that is forbidden Mr. Rogers on Pet. CHAP. XXVI Questions and Cases of Conscience about Charity Quest. WHat is Charity Answ. It 's that affection of love which moves us to hold our neighbours dear and to desire and seek their good in every thing which is dear unto them and that for Christs sake according to the will of God 1 Cor. 13.4 c. where we have the properties of charity largly described and it must be shewed by beneficence Quest. What is beneficence Answ. It is with a bountiful heart and hand to do good to all who in any kinde whatsoever need our help by our riches labour care counsel providence or howsoever So that it extends it self to all good works as building of Schools and Colledges maintaining the Ministry and Gods worship erecting of Hospitals allowing yearly Pensions to Parishes and corporations for relief of the poor Or if we want ability to do these then by counselling those that want it by being eyes and feet to the blinde and lame Act. 9.39 Job 31.16 c. Quest. Are these duties then required of all Answ. Yea Heb. 13.16 they are numbred amongst the fruits of the Spirit Gal. 5.22 and are joyned with love and faith 1 Tim. 6.17 18. Quest. Who are the object of beneficence Answ. First all men 1 Thes. 5.15 yea it must extend to our enemies Prov. 25.21 Mat. 5.44 45. Luk. 6.32 33. Secondly yet chiefly to the houshold of faith Gal. 6.10 Christ accepts it as done to himselfe Matth. 25.33 So David Psal. 16.3 Ephesians c. 1.15 Quest. What are the properties of benificence Answ. First it must be liberal and bountiful Da multum multis we must do good to many as we sow our seed plentifully 2 Cor. 9.6 Prov. 11.24 25. Non qui habet servat sed qui impertit est dives impertio non possessio divites facit Clem. Alex. Not he that hath wealth and keeps it but he that bestows it is rich c. otherwise he puts it into a broken bag Hag. 1.6 It s a duty required by God Deut. 15.11 Job 31.16 17. Secondly it must be cheerful Eccl. 9.10 Tit. 3.1 2 Cor. 9.7 Rom. 12.8 Prov. 11.25 2 Cor. 8.12 Deut. 15.10 Quest. How doth this cheerfulnesse shew it self Answ. First in countenance which adds a grace to a good deed Dat bene dat multum qui dat cum munere vultum Where the eye of the giver tells the receiver that its a token sent him from a loving heart Prov. 22.9 Secondly In our words when we speak comfortably to the party to whom we do good Quando adjicimus bona verba bonis rebus 2 Cor. 9.5 Thirdly in the action 1 When a man doth good speedily and readily Beneficentia est virtus quae moram non patitur It dislikes all delays Omnis benignitas properat Seneca All goodnesse is quick of hand and swift of foot Bis dat qui cito dat Et qui moratur neganti proximus est He that delays a benefit is next door to him that denies Proprium est libenter facientis cito facere Sâ—n. It s the property of him that gives willingly to give speedily Isa. 21.14 We must prevent mens suits with such a readinesse as God doth Psal. 21.2 3. Nam illud beneficium jucundum quod obviam venit Sen. that benefit is most delightful to the receiver which stays not till he comes to seek it but meets him in the midst way 2 Cor. 8.4 2 When at least we entertain the first motion and if our benefit hath not found him out before he sued yet at least let him finde it when he sueth Atque etiam dum rogat erogemus Let us give him while he asks Nam qui tarde dedit diu noluit Sen. So Prov. 3.27 and 13.12 especially we must avoid delays in giving after we have granted the suit For there is nothing more distastful then when we are forced to ask again and find more difficulty in the delivery then in the grant The third property is constancy in doing good Benefacta benefactis pertegentes Plaut making one good deed an introduction to another Hence 2 Thes. 3.13 1 Thes. 5.15 1 Cor. 15.58 Deut. 15.11 Gal. 6.9 hereby we imitate our heavenly Father Yea we must encrease in doing good that our last works may excel the first as Rev. 2.19 for Mat. 26.11 Fourthly equality and proportion must be observed in a discreet suiting our works of mercy to our estate and ability that they may match but not exceed it Too much at one time will necessarily cause too little at another For which end we must use care diligence and frugality in getting and saving that so we may be the better able to do good Eph 4.28 Psal. 112.5 Dat non profundit He giveth but not wasteth that so he may still give Hence 1 Cor. 16.1 Dabo egenti sed ut ipse non egeam succurro perituro sed ut ipse non peream Sen. Fifthly we must have respect to the parties that receive our almes giving more or lesse as their wants require For he that gives more non dat sed ditat he relieves not his wants but makes him rich He that gives lesse
non paâ—perem sustentat sed paupertatem He cures not the disease but onely gives some present ease Sixthly we must so give to one as that wâ— neglect not many Non est beneficium nisi quod ratione datur quoniam ratio omnis honesti comes est Sen. It 's not a benefit which is not given with reason because reason is the guide and companion of all vertuous actions Eccl. 11.1 2. cast thy bread upon the waters not water 1 Tim. 6.18 Quest. Who should be the object of our bounty Answ. The poor Luk. 14.12 they are the ground in which this seed is to be sowen if we expect an harvest of happinesse they are the Bankers to whom we must deliver Gods talents if we will be faithful they are Gods factors to whom we must deliver our goods and then God himself will acknowledge the debt and will surely pay with advantage Not canting companions lazy lossels sturdy rogues profuse prodigals For 2 Thes. 3.10 12. such should not eat except in case of extremity and then non homini sed humanitati not to the person but to the common nature of mankinde But To the honest labourer and poor hous-keeper who either through the greatnesse of their charge or deadnesse of trade crosses losses sicknesse c. are not able to get their bread or the blinde and maimed the aged and decrepid Weak widows or young orphans Lev. 25.35 Pars sacrilegii est res pauperum dare non pauperibus It 's a kind of sacriledge to give the poors portion to those which are not poor Tunpissimum gâ—nuâ— perdâ—ndi est inconsulta donatio Unadvised giving is the worst kinde of loosing Yet we must not be overscrupulous in making our choice we must not be so busie in examining their estate and desert that we can finde no leasure to relieve their wants Hence 2 Thes. 3.13 Mat. 10.41 and 25.40 Quest. What are the true causes from whence this charity ariseth Answ. First Faith which formalizes all the Christians actions and mainly differences their works from the same works done by worldlings Now to do a work in faith and approved in the sight of God is not only to be truly perswaded and assured that the thing we do is warranted by Gods Word and allowed by him but that we also in Christ are accepted of him otherwise they are not accepted but are sin Heb. 11.6 Rom. 14.23 Secondly obedience to God because he hath commanded it therefore such almes as are given without respect to Gods command out of natural pity or for worldly ends as profit and vain glory are no properties of an infallible blessed man Mat. 6.2 Thirdly Love unfeigned Hence 2 Cor. 8.4 It s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because given out of meer good will else it 's not accepted â— Cor. 13.3 such love not God 1 Joh. 3.17 and this must arise 1. From our love to God 2 Cor. 8.5 2. From our love to our brethren 2 Cor. 9.5 Fourthly mercy and compassion when we relieve them as fellow members with a sense and feeling of their misery Isa. 58.10 1 Joh. 3.17 It s required Hos. 6.6 Heb. 13.3 Job 31.17 18. such are blessed Prov. 14.21 2 Cor. 8.9 else all our pity is unprofitable Jam. 2.15 c. Hence 1 Joh. 3.18 Lâ—t us not love in word or tongue but in deed and truth Quest. How may we best perform these works of mercy Answ. If we not only take notice of the wants by report but by often visiting the poor and so being eye-witnesses â—f their wants and miseries Jam. 1.27 Mat. 25.36 43. and that for these reasons 1. By visiting the poor we shall be the better enabled to make a good choice and to discover who are truely poor from those who are counterfeits as also who are religious and industrious in their callings from the profane and idle drones 2. Hereby we shall be the better enabled to fit our alms to their necessities both in respect of the proportion and also the special kinde of their wants whereby the benefit will be much encreased Psalme 112.5 and 41.1 3. It would prevent their stragling abroad to begg necessaries which is forbidden Deut. 15.4 and such as neither care for house or home like idle drones would finde little relief unlesse they earn it with the sweat of their browes 4. It would provoke us to be the more compassionate when we see their small provision hungry fare thin cloaths and hard lodging children crying for hunger and parents crying because they have not food for them c. their eye would affect the heart 5. Hereby we may do them double good by distributing spiritual as well as temporal almes to them instructing the ignorant blaming the faulty admonishing counselling and comforting them as God hath comforted us 2 Cor. 1.4 and our words will finde more easie entrance into their hearts when as our good works have prepared the way 6. By seeing the wants of our brethren we shall be provoked to be thankful to God for his goodness and bounty to us in not only supplying our wants but enabling us to be helpful to others 7. Hereby we shall learn temperance and sobriety in the use of Gods blessings and not to abuse them to superfluity and excesse seeing many as good as our selves do want them but to husband them frugally that we may be the more able to relieve others 8. Hereby we shall have occasion given us to prepare against the day of affliction and want which may befall us as it hath done others 9. When we visit the poor we visit Christ in them and he accounts it as done to himself Mat. 25.40 Quest. What are the right ends of giving almes Answ. First the principal end is Gods glory which should be the chiefest motive to all Christian duties Mat. 5.16 2 Cor. 9.13 Secondly the subordinate ends are the good of our brethren who are hereby refreshed the adorning of our profession by these fruits of piety the edification of others by our good example the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren our own temporal and spiritual good and the furthering and assuring our eternal salvation Quest. What must we give Answ. We must give onely that which is our own by just and lawful means derived to us therefore to be liberal of that which is not our own is to take goods from the right owners to give them to others at our own pleasure which is no better then plain theft in the sight of God If the hire of an harlot and price of a dog might not be consecrated to God Deut 23.18 then may we not offer that which we have gotten by stealth deceit oppression c. Isa. 61.8 we must deal justly and love mercy Mic. 6.8 Hence Eccles. 11.1 Prov. 3.9 Isa. 58.7 1 Cor. 16.2 The Civilians say Bonus usus non justificat injuste quaesita the good use justifies not the
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
friends from the bed of sicknesse It s Gods property alone to do what he pleases Psal. 115.3 Yea Christ wrought such miracles by his own power as never man wrought John 9.32 Yea he raised up his own dead body Hence Joh. 15.24 If I do not the works which no man ever did c. Yea Christ did the same works which his Father did and after the same manner Joh. 5.17 Yea he wrought his miracles by his own power and virtue Mark 4.39 Yea he gave power to others to work miracles in his name Mark 16 17 18. Act. 2. and 3.12 16. Yea Christ by his working of miracles was demonstrated to be the Son of God and equal with the Father Joh. 5.18 19. Mat. 9.5 See Act. 4.10 12. Arg. It was requisite that Christ should not only be a true man but very God also for the accomplishment of Gods glorious designe and purpose of mans Redemption It is true Christ was Mediatour before his incarnation by his Word and Spirit acting in reference to the nature which should in the fulnesse of time be assumed into his person but he was not so perfectly a Saviour as now he is This second person of the glorious Trinity is named Jesus and he is so called from the end which is most excellent to save men from their sins and hell and to confer righteousnesse and life upon all beleevers and the name Messias and Christ import his offices which are the divinely instituted means to attaine that end viz. the salvation of mens souls A meer creature Priest a meere creature Prophet and a meer creature King could not perform those several actions which were necessarily to be done by Christ who was a Priest a King and a Prophet all three meeting happily in him and in him alone Christ in regard of his Priestly office which was after the order of Melchizedeck offered up his body as a propitiatory sacrifice by his eternal spirit to reconcile us to God his Father to obtain remission of sinnes spiritual graces and life eternal by an alsufficient price laid down for us Indeed God is said to love the world and from thence to give his Son to die for the Elect Joh. 3.16 and freely to forgive all our sinnes but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest and Sacrifice For we must consider a double reference of Gods love One towards the creature the other towards his justice and hatred of sin God would have his Son to satisfie them both with due recompence He satisfied his love to the sinful creature when he gave his Son to be our Mediator He satisfied his love to justice and hatred of sin when he gave his Son to die for us and by his blood to expiate our sin He satisfied his love to the creature because out of love he forgives sins freely in regard of the creature though he laid the punishment on his dear Son to satisfie his justice For notwithstanding his love to justice and hatred of sin he out of his love to his Elect forgives their sins and gives them eternal life in which respect it may be truly said God satisfied himself and appeased himself in his beloved Son Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God The Church is redeemed by the blood of God Acts 20.28 Not was it sufficient that Christ should be a Saviour in regard of merit but he must be so also in regard of efficacy and he executes his offices most powerfully and gloriously being exalted after he had overcome death above all principalities and powers where he is our advocate yea such an advocate as can plead the worthinesse of his person his perfect obedience and meritorious sufferings and can do whatever he pleaseth to promote our happinesse Hence 1. Conversion illumination and all saving graces are his free gift Joh. 5.26 and Paul oft prays Grace and peace from God the Father and from Jesus Christ. 2. He governs them by his holy Laws protects them by his grace and power and singularly cares for them as his precious jewels is tenderly affected to them as a father to the child c. John 10.28 and bâ—ings them at last to his eternal inheritance 1 Pet. 1.5 3. He sends his holy Spirit to dwell in them and to be their comforter and this proves him also to be the true God in that he can send the holy Ghost who is also the ever living God 4. As he quickned his own body so he will raise them up at the last day Hence he calls himself the resurrection and the life Joh. 6.40 So 1 Cor. 15.21 22. 5. He will send his Angels to gather them together and shall passe sentence on the Devils and the wicked and force every knee to bow to him Isa. 45.23 Rom. 14.10 11. Tit. 2.13 6. He will give unto his sheep eternal life Joh. 10.28 and 17.24 See all these Arguments enlarged and vindicated from all the cavils and objections of the adversaries by Mr. Estwick in his answer to Bidle Quest. How far forth are the actions of Christ to be imitated by us Answ. For answer hereunto we must distinguish of Christs actions As 1. Such as were done by his divine omnipotency as all his miracles were These are admirandae adorandae non imitandae To be admired and adored not to be imitated 2. Such as were done by his prerogative As his sending for the Asse without his owners consent These are amandae non imitandae To be loved not to be imitated 3. The actions of his Mediatorship as his dying for sin rising from the dead ascending into heaven c. These are not to be imitated but only analogically Thus as he died for sin we must die to sinne As he rose again so we must rise to newnesse of life As he ascended into heaven so must we daily in our Meditations and affections As he was a King so must we be to conquer our lusts As he was a Priest so must we be to offer up spiritual sacrifices 1. Of a contrite heart Psal. 51.17 2. Of righteousnesse Psal. 51.19 3. Of praise Heb. 13.15 4. Of almes Heb. 13.16 5. Of our selves our soules and bodies Rom. 12.1 As he was a Prophet so must we be to instruct our families 4. His ministerial actions wherein especially two things are considerable 1. His unction or fitting with gifts 2. His mission and sending by his Father and these are to teach Ministers not to run before they be gifted by God and sent by the mediate means of the Presbytery 5. His natural actions as eating drinking sleeping c. wherein though we do the same yet we cannot be said to do them in imitation of him because we do them by a natural instinct 6. His occasional and accidental actions As his instituting and celebrating of the Sacrament
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
observe and take opportunities of doing good Eph. 5.15 16. there is no time state condition or company but some way or other he will improve it for his good and work profit out of it for the advantage of his soul Act. 18.25 2 Pet. 1.5 Philip. 2.12 Heb. 12.15 Fourthly he looks to the manner as well as to the thing done considering all circumstances that belong to a good work as time place order and manner of doing together with the inward affection and disposition of the soule and is careful that all may be right Rom. 12.2 Joh. 13.17 Phil. 1.9 10. Fifthly he is constant at all times Quest. What may further us in this exact walking Answ. First sound knowledge of the right way which is as the light guiding us to set every foot aright Psal. 119.105 Prov. 2.10 11. Secondly a diligent watch and care to prevent sloth and to keep from all extremities we are apt either to deal slightly in the work of the Lord or to make conscience where we should not Thirdly a due and careful examination of our affections to the things we go about and of our several actions flowing from them lest we be overtaken with sin in them Prov. 4.26 and 14.15 Gal. 6.4 He that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions good and evil A bad affection may marr a good work but a good affection cannot justifie an evil action Hence Paul prays Phil. 1.10 Fourthly a holy jealousie and suspicion lest the heart be deceived through the deceitfulnesse of sin For he knows that sinne lies in ambush to beguile him the world is full of allurements and his heart is ready to hearken to their cunning insinuations which makes him to look to his wayes with more then double diligence Yea this holy jealousie makes him flie even from all appearance of evil as from a Serpent It makes him also more careful to use all good meanes whereby he may be supported and strengthened against all occasions which might entice him to sin Fifthly a serious consideration of Gods continual presence about us and with us where ever we are and what-ever we are about So. Psalme 16.8 Psalme 119.168 Prov. 5.20 21. and 15.11 Psalme 39.2 3. and 18.6 Job 34.21 22. Sixthly another furtherance to circumspect walking is to be often sifting and and examining our selves veiwing our hearts and lives taking account of our selves how we watch and how we walk and how the case stands between God and us Psal. 4.4 and 119.59 Prov. 4.25 Quest. Why is this circumspect walking so necessary Answ. First its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us and we for our parts have undertaken to serve him in holiness and righteousnesse all our dayes and that without limitation even to go to the uttermost in every command Psal. 39.1 Secondly we must all appear before the judgement seat of God to give an account of those things done in the flesh be they good or evil we must be accountable for every idle word and roving thought much more of every unwarrantable action and therefore we have need to look to our ways Thirdly the wicked amongst whom we live are ready to take all advantages and watch for our halting both to harden themselves and through us to wound the pure religion of God Hence Col. 4.5 Phil. 2.14 15. Fourthly the way to heaven is full of crosses snares and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else to step over them besides it s a narrow way and on high and how wary had he need be that walks on an high narrow rock or that sails between two dangerous gulphs Fifthly this strict walking is the onely safe and prosperous way Psal. 119.6 Lev. 26.2 12. Rom. 13.12 It s time to cast off the works of darknesse and to put on the armour of light Joh. 11.8 9. 1 Chro. 22.13 2 Chron. 24.20 1 King 8.23 1 Thes. 5.4 5. Sixthly such as are now nearer the end of their faith and love must be more diligent in the work of them for the end of every thing is of such force that the nearer we come to it we do with the more courage and diligence ply the means which bring us to it Seventhly in such walking there is much comfort and joy yea the pleasures of the world are not comparable to it Psal. 138. â— Jer. 6.16 for the commandments lead unto rest and he that walks in them shall finde peace to his soule Eighthly sinne is the disturber of conscience the onely make-bate that sets a man at odds with God and at contention with himself therefore we should watch against it Ninthly the relation wherein we stand to God to Christ to the Holy Ghost to the Saints binds us to walk honourably honestly and circumspectly that we may keep our selves from the pollutions of the flesh and the evil customs of the world Quest. How may we stir up our selves to this circumspection Answ. First we must bewail our former ignorance rashnesse sloth shame our selves for it and labour to make it hateful to us Secondly We must quicken our selves to more diligence for the time to come Remember that we have been too long in security indulgent to our carnal affections foolishly pursued earthly vanities with double diligence whilst the practice of piety and justice hath been clean forgotten and almost buried in oblivion Now therefore we should awake from sleep shake off sloth consider the season and with special labour redeeme the opportunities which through carelesness have overslipped us The work it self is easie pleasant and honourable the recompence of reward unspeakable and glorious the worthinesse Sovereignty and exceeding love of the Commander the dignity of the work and excellency of the reward do challenge of us the most exquisite care pains and diligence that can be possibly imagined Thirdly we must flie to God by prayer intreating him to work our hearts to this holy circumspection at all times Of our selves we have no power to stand or to preserve any spark of Gods Spirit glowing in our hearts we must beseech him therefore who hath put these good motions into our mind to confirme and establish us therein unto the end Mr. Balls power of godlinesse Quest. What further considerations may provoke us to this circumspect walking Answ. First in regard of sin which is exceeding deceitful Heb. 3.13 sinne never presents its self in its own colours but takes upon it the shape of some vertue or other as superstition the dresse of religion licentiousnesse of Christian liberty covetousnesse of thriftinesse c. and it ever makes some pretence of delight profit advancement c. that gives a man content as Gen 3.6 and 34.23 Mark 12.7 Prov. 7.18 Yea like Satan it translates it self into an Angel of light 2 Cor.
heart Matth. 12.34 35. Life and death are in the power of it Prov. 18.21 Matth. 12.37 By our words we shall be justified or condemned therefore let us resolve with David Psal. 71.24 that our tongues shall speak of righteousness all the day long c. Yet we must moderate our tongues by seasonable silence that they be not too full of talk For Prov. 10.19 in many words there is much sin So Prov. 17.27 28. and 21.23 Eccles. 10.14 Job 13.5 Iam. 1.19 Quest. How should we watch over our works and actions Answ. That they may in all things be conformable to the word and will of God whilst we doe what he commands and abstain from what he hath forbidden Thus we are exhorted Prov. 4.26 Ponder the path of thy feet c. and it s made the mark of a truly wise man Prov. 14.15 16. A prudent man looks well to his going c. for we tread upon slippery places whilst we are managing our worldly affairs For this end 1. We must spend none of our precious time in sloth and idleness for by doing nothing we shall quickly learn to do that which is ill but that we be always exercised in some good impolyment that respects Gods glory our own or our neighbours good 2. That with 〈◊〉 care and circumspection we keep our selves from all sinfull actions and if sin begin to arise in our hearts presently to stiflle it that it bring not forth fruit unto death 3. We must watch over them that we may not only shun evil but do good whereby God may be glorified and our light may shine before men our profession may be adorned our neighbours edified and our calling and election secured to our own souls Quest. What are the principal ends that we must aim at in this circumspect walking Answ. First that we may please God in all things for which end this watch is very necessary For naturally all our wayes are corrupt and without singular care we can never please God Secondly that we may daily more and more mortifie our corruptions especially those which bear greatest sway in us that we avoid all sins especially those into which we have fallen most frequently that we think no sin small seeing the least is strong enough to make way for greater Yea that we watch against all occasions and incentives to sin For Pro. 6.27 who can carry fire in his bosom not be burnt Hence Prov. 5.8 and 4.14 15. Isa. 33.15 Psal. 119.37 Thirdly we must keep this watch not only that we may avoid all sin but also that we may perform all Christian duties with diligence and constancy and that towards God and man yea it must extend to the manner of our performance of them as that they be done in love and obedience to God that thereby we may glorifie him in faith and with a good conscience with alacrity and sincerity and lastly that we do them prudently and seasonably with due respect to persons time and place Quest. What reasons may perswade us to this watchfulness and circumspection Answ. First because it s most necessary Deut. 4.9 Take heed to thy selfe c. Luk. 12.36 Let your loins be girt about c. Jos. 22.5 and 23.11 Mar. 13.33 37. Rev. 3.2 and it s thus necessary 1. Because through our corruption we are exceeding weak whence it is that we are so prone to sin and easily overcome with tentations if we neglect our watch Hence Mat. 26.41 Watch and pray lest ye fall into tentation c. 1 Cor. 10.12 Let him that thinks he stands take heed lest he fall So Phil. 2 13. Prov. 28.14 2. Because naturally we are drowsie and sleepy and even the wise Virgins were prone to take a nap and therefore God calls upon us to awake Eph. 5.14 Cant. 5.2 3. Because of the wickednesse and deceitfulnesse of our hearts which are ready to withdraw themselves from God and to start aside like a deceitful bowe Jer. 17.10 Psal. 78.57 Hence it is that the Lord warns us hereof Deut. 11.16 Take heed that your hearts be not deceived and ye turn aside So Heb. 3.12 4. Because without it we can have no assurance that we are spiritually inlightned and awakened out of the sleep of death For this is the difference between the faithful and unbelievers 1 Thes. 5.5 6 7. Secondly because it s very profitable and that 1. Because it helps us much to the leading of a godly life in which we thrive or go backwards as we keep or intermit our Christian watch For when we watch over our selves God will likewise watch over us and by the assistance of his holy Spirit enable us to stand against all tentations and to go forward in our Christian course but when through our negligence we wilfully run into tentations he leaves us to be foiled that we may learn to take better heed If we be not wanting to our selves the Lord will enlighten our understandings to discern the right way wherein we should walk Eph. 4.14 and when we see our way we shall have our faith strengthned and our courage confirmed to proceed in it Hence these are joyned together 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men be strong Noah David Lot Peter c. whilest they carefully kept their watch triumphed over the enemies of their salvation but laying it aside they were dangerously foiled It conduceth much also to a godly life as it makes us fit and ready for the well performing of all Christian duties Hence Psal. 119.9 2. It helps us much as it enableth us to be constant in this course and to persevere in it even to the end It strengthens us against all discouragements enables us to avoid or leap over all impediments or oppositions which might encounter us in our Christian course 3. It s a notable means of Christian security so that keeping this course we may say with David Psal. 23.4 Though I walk through the valley of the shadow of death yet will I fear no evil Such may lay them down safely as he Psal. 4.8 and take their rest c. It procures inward peace For if God be with us who can be against us Rom. 8.31 From which peace arises spiritual joy also 1 Pet. 1.8 4. By it we are fitted for all estates so that prosperity shall not puff us up whilst we keep our watch nor adversity shall discourage us in our journy to our heavenly Countrey For Act. 14.22 Heb. 12.6 5. By this watch we are prepared against Christs coming to judgement and prepared to enter into the joy of our Master as we see in the parables of the faithful Steward and wise Virgins 6. By this watch we are assured of blessednesse Luk. 12.37 38 43. Mat. 24.46 47. Rev. 16.15 Quest. What means may we use to enable us to this circumspect walking and keeping our watch Answ. First we must use sobriety and temperance 1 Pet. 5.7 8. 1 Thes. 5.5 6. Luk.
is begun confirmed and encreased by solitariness Eve was tempted when she was alone therefore such persons should converse with good company and exercise their mindes with reading Gods Word heavenly meditations singing of Psalms c. Fourthly Such must as heartily repent of these evill thoughts as of evill words and deeds For through mens carelesness over their thoughts it is that God suffers Satan to plague and torment them with such blasphemous thoughts and after repentance he must watch more narrowly over his ways especially over his heart which is the fountain of all Prov. 4.23 Quest. How may distresse of minde arising from our own sinnes be cured Answ. First That particular sin must be known which is the cause of this distress most are prone to dissemble herein pretending that it comes from some wicked thoughts or affections when as usuall it comes from some gross actual sin especially against the third sixth and seventh Commandments and the more secret such sins be the more horror of conscience they bring Secondly their Sin being known see what signs thou canst finde in them of true repentance for it otherwise they are not fit to receive comfort Thirdly If this be found then administer comfort yet mixed with some terrors of the Law that the comfort may appear to be the sweeter wherein observe these two rules 1. Inform the party that his sins are pardonable though in themselves great and hainous yet by the mercy of God in Christ they may be remitted and this he may be convinced of 1. Because Gods mercy is infinite and over all his works Psal. 145.9 Christs death is of an infinite value God delights in mercy Isa. 55.7 Psal. 103.7 as we see in Manasses Mary Magdalen Paul c. 2. Because men living in the Church and knowing the Doctrine of salvation shall not be condemned simply for their sins but for their impenitency therefore men should be grieved not so much for their committing of sin as for continuing therein without repentance 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience yet even these do not utterly take away grace but afterwards makes it shew it self and shine more For Rom. 5.20 where sin abounded grace abounds much more 4. The promises of God touching pardon of sin and life eternal in respect of believers are general and in regard of all and every man indefinite so that they exclude not any only they admit one exception of final impenitency 2. Shew him that his sins are pardoned if he be heartily grieved that by his sins he hath offended so loving and merciful a God And if he desire with all his heart to be reconciled to God in Christ and resolve against sin for the time to come Luke 15.11 c. Shew him these Texts Matth. 9.12 13. and 11.28 Luke 4.18 Quest. But what say you to the case of Recidivation if a man after repentance for sâ—me grievous sin fall into it again Answ. His case is dangerous as relapses into mortall diseases yet not altogether desperate For 1. We that have but a drop of mercy must forgive our brethren again and again much more will God who hath an Ocean of mercy Isa. 1.18 Apostates are called to repentance with promise of pardon Luke 15.20 the prodigal by whom is meant a childe of God who fell after repentance and obedience upon his purpose to return was pardoned So 2 Cor. 5.20 Paul prayes the lapsed Corinthians to be reconciled to God 2. Assure such that upon their repentance they shall be pardoned Quest. But I am troubled for want of grace in my heart and obedience in my life what must I doe Answ. This is common to all Gods Children more or less at one time or other So was Paul troubled Rom. 7.23 Now there are many grounds of comfort whereby the heart may be stayed in this sorrow that it be not immoderate which are First Remember that its Gods will that thy sanctification should be imperfect in this life This is manifest both by the word of God and daily experience and God will have it so 1. Because God gives grace according to the measure and manner of our receiving of it which in this life is imperfect Indeed remission of sins and justification by Christs obedience are ours by imputation and so are perfect but sanctification regeneration the love of God and man are put into us Yet before we have them we must receive them and the means whereby we receive them is faith which because it is weak and imperfect in this life therefore the gifts which we receive thereby are imperfect also 2. If any were absolutely perfect in this life then he should fulfill the Moral Law and so be a Saviour unto himself and by the tenor of the Law have life and so Christ should not be a Saviour properly but only as an instrument to dispose us to the keeping of the Law whereby we might save our selves But Christ is the only Allsufficient Saviour and the accomplishment of our salvation is from him alone 3. It s Gods will that his children should be brought to nothing in themselves that they might be all in all out of themselves in Christ But if our sanctification were perfect here we should rest contented in our own goodness that Paul might not do so he was buffeted 2 Cor. 12.7 Secondly Consider what makes thee accepted with God and how much thy self must do for this end which is 1. Thou must heartily bewail thy sins both of heart and life and if thou renewest thy sins thou must by renewing thy repentance recover thy former estate 2. In regard of thy former sins thou must rest on Gods mercy alone flying to the throne of grace to obtain pardon of them 3. Thou must endeavour for the future to perform obedience to God in all his commandments that thereby we may shew our gratitude to him for his mercy and profit in our obedience Object I endeavour to do these things But alas in sorrow for sin I am troubled with hardness of heart my faith is mixed with doubtings and my obedience with many slips and falls what shall I therefore doe Answ. Remember these rules 1. If thou hast a minde and purpose not to sin and a desire to please God and endeavourest to perform both God in mercy accepts this for obedience it self Accipit suum remittit tuum He accepts that which is his and forgives that which is thine His is the grace which puts us upon these desires and endeavours Ours are the wants and weakness in performance the first he accepts the latter he forgives Quest. But can God accept our works which are imperfect Answ. As our obedience is in truth so far its his work and therefore he accepts it as it s ours so he pardons it because we are in Christ. Secondly canst thou say with Paul Rom. 7.19 The good which I would doe I doe not and
with them Ephes. 5.7 Secondly Because there must shortly be an everlasting separation between the christian profane men It s best therefore for a Christian to begin this separation in time and not to repose his special love upon an object where it must not eternally rest nor intimately converse with him whose company he shall not hereafter have in heaven 3. A Christian conversing with gracelesse persons doth obscure if not quite lose his credit with good men For a man is reputed to be of their humour and conditions with whom he doth ordinarily and intimately converse Now a good name is better then great riches Prov. 22.1 Eccle. 7.1 It makes the bones fat Prov. 15.30 therefore we should much prize it 4hly No profane person can heartily and directly love a childe of God for his zeale and spiritual graces nay naturally he hates all holy impressions and that 1. Because of that irreconcilable enmity and antipathy between the seed of the woman and the seed of the Serpent between light and darkness Christ and Belial 2. Because every unregenerate man though furnished with the best perfections attainable in that state thinks that his lukewarmnesse and formality is censured and condemned by that zeale and forwardnesse of the true Christian and that if that holy strictnesse be necessarily required they plainly proclaime the damnablenesse of his state upon which he securely reposes himself as sufficient to salvation Hence they so hated David Psal. 69.4 what heart then can a Christian have to converse intimately with such as hate him for his goodnesse-sake Fifthly Its absurb that a member of Christ should exercise familiarity with a limb of Satan neither can God endure that his faithfull subjects should so converse with traitors Sixthly Conversing with such doth cross and overthrow this common and Christian duty that in all companies we should either doe good or receive good or both whereas in this case a Christian takes hurt and doth hurt He takes hurt Because he throws himself upon tentation and hazards being infected either with profanenesse or lukewarmnesse He hurts others also and that 1. He hardens his companions in their unregenerate courses because they think he would not so familiarly converse with them except he were well conceited of their spiritual state 2. He is a stumbling block to the weak Christian who by looking upon his example may be led awry from the strait path of his profession and by taking thereby liberty of imitation whereby his young beginnings of grace may be choaked c. 3. Hereby he grieves strong Christians when they see him so far forgâ—tfull of himself and disgracefull to his profession as to converse with the enemies of God Seventhly when an unregenerate man sees that a Christian presses into his company and desires to spend time with him he presently concludes that sure he sees in him matter worthy of Christian company and endowments sufficient to rank him amongst the Saints or else he could not take such delight in his conversation whereupon he is fearfully hardened in his present courses and settled with resolution upon the plausibly deceivablenesse of his unregenerate state Eighthly Above all for this purpose peruse often and ponder well 1. The prohibitions hereof in Gods book 1 Cor. 5.11 Ephes. 5.11 Prov. 14.7 2 Thes. 3.6 Prov. 4.14 2. The protestations and practises of the Saints Psal. 26.4 5. Jer. 15.17 2 King 3.14 3. The punishment inflicted for the familiarity with the ungodly as 2 Chro. 19.2 and 20.37 Quest. May we not converse with our unconverted kindred friends neighbours c. Answ. Yes But then you must observe these rules First labour for more power of grace knowledge sanctification Christian wisdom and resolution in thee to convert them then there is of stubbornesse sensuall malice sinfull wit worldly policy and satanicall sophistry in them to pervert thee Secondly See that thy heart be sincere and that in the singlenesse thereof thou seek truly their conversion and not thine own secret contentment For in this point thy heart will be ready to deceive thee thou mayest go into such company with a pretence and purpose to solicite them about salvation and to prevail with them about the best things and yet before thou art aware mayst be insnared in the unwarrantable delights of good fellowship pleasant passages of wit and such idle familiarities as thou wast wont to enjoy with them in thy unregenerate time and so instead of the discharge of a Christian duty thou mayst both hurt thy self and harden them Thirdly As Phisitians use to fortifie themselves with preservatives and counterpoisons when they visit contagious and pestilentiall patients so be thou sure to furnish thy self before hand with prayer meditation the sword of the spirit and store of perswasive matter strength of reasons and unshaken resolution to repell and beat back all noisome insinuation of spirituall infection Quest. What must wee doe when we come into Christian and good company Answ. Prize it as thy only Paradise and heaven upon earth the very flower and festivall of all thy refreshing time in this vale of tears and therefore ever bring with thee 1. A chearfull and delightsome heart and though thou wast formerly sad and overcast with clouds of heaviness yet let the presence and faces of those whom hereafter thou shalt meet in heaven and therewith incomparable joy behold for ever disperse and dispell them all and infuse comfortable beams of heavenly and spiritual joy Secondly a fruitfull heart full with gracious matter to uphold edifying conference and gracious talk Being forward and free without hurtfull bashfulness or vain-glorious aime both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of Gods word as also of moving questions and ministring occasion mutually to draw from them the waters of life for the quickning of the deadness of thy own heart And herein consists a Chrians wisdome to take notice of each others gifts and severall endowments and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience and most excellency Some are more skilfull in discussing controverted points Others in resolving cases of conscience others in discovering Satans depths Others in comforting afflicted spirits c. Now many worthy discourses lye buried in the brests of understanding men by reason of the sinfull silence and barrennesse of those about them Thirdly An humble heart ready and rejoycing to exchange and enjoy mutuall comforts and soul-secret with the poorest and most neglected Christian. Take heed of spirituall pride which will make thee too prodigal and profuse and so engross all the talk which is sometimes incident to new converts or counterfets or else too reserved and curious to say no more then may breed an applause and admiration of thy worth There is no depth of knowledge no heighth of zeal no measure of grace but may be further enlarged more enflamed and blessedly encreased by conference
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
preserved from all such foiles for the time to come For which end he 1. Keeps a narrow watch over all his wayes especially over his heart wherein the flesh hides his chiefest ambushments not readily satisfying every desire of profit and delight but first examining them by the rule of Gods Word whether they be to be embraced or rejected 2. He will be most carefull to comfort and strengthen the spirituall part to keep the Armour of God close buckled to him and to be well provided of weapons before the conflict 3. He will shew the like care in weakning his enemy the flesh by withdrawing from it the chiefest weapons whereby it hath formerly prevailed 4. The regenerate man after his falls will more zealously hate his sin then ever formerly avoiding and flying from it yea the oftner he hath fallen into it the more he hates it 5. After his foils and falls he will carefully perform all holy duties which are contrary to his former sins Redeeming his lost time by his future diligence Quest. How far may the flesh prevaile against the Spirit Answ. For resolving of this doubt we must first distinguish between the gifts of the Spirit and the persons in whom they are the gifts may be considered both in their kind and in their quality First Concerning the former the gifts and graces of the Spirit are either common to the regenerate and unregenerate or proper and peculiar to the elect alone The common graces are especially those morrall virtues of Wisdom Justice Fortitude Temperance Patience c. which may not only be lost and quite extinguished in civill men but also in the faithfull because they are not essentiall to a Christian but rather ornaments then part of the spirituall man So in David when he feigned himself mad and in the matter of Bathsheba and in his unjust sentence against Mephibosheth Thus Noah lost his temperance Lot his chastity Jeremy and Jonah their patience c. But as for those sanctifying graces proper and peculiar to them and essentiall to a Christian being once had they can never be lost notwithstanding all the power and malice of the Divel and the flesh For Rom. 11.19 the gifts and calling of God are without repentance So also Joh. 10.28 Secondly The saving graces of the Spirit may be considered in their quality for they are either true or false the true are in the regenerate alone the false in Hypocrites and temporaries Now these may loose their illumination faith love and zeale because they are but either common graces or in shew appearance only Hence Matth. 35.29 From him that hath not shall be taken away even that which he hath with Luke 8.18 Quest. But may not true sanctifying and saving graces in the regenerate be utterly killed or at least for a time quenched Answ. First As some seeming graces in the unregenerate may be quite lost so true grace in the faithfull may be seemingly lost but not quite For Matth. 25.29 To him that hath shall be given and he shall have abundance So Joh. 15.2 Every branch in me that beareth fruit shall be purged c. Yet may they seemingly loose those graces which they keep in truth as for example they may seemingly loose their saving knowledge when through the relicts of ignorance they fall into some gross Errors Heresies or Schismes They may seemingly loose their faith when being violently assaulted by temptations it receives some grievous foils and lies covered under incredulity as fire under ashes or the Sun under a cloud They may seem to loose repentance when they are overtaken afresh by their old sins especially when after they are cleansed they relapse into gross sins not only through ignorance but wittingly against knowledge and Conscience c. yet these saving graces are not lost but only hid and covered for a time Secondly Other graces which spring from those which are fundamentall and absolutely necessary to the being of a Christian may for a time be lost as full assurance peace of Conscience zeal of Gods glory the sence and feeling of his love joy in the holy Ghost c. which tend to the well being of a Christian may in respect of present apprehension not only be much dulled but quite extinguished As we see in Job who thought God his Enemy So David complaines Psal. 22.1 and 51.8 10 11 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence and feeling of renewed graces and shews as much fervency of affection and intireness of love towards them by his bitter mourning for their absence as he formerly did in his joy and rejoycing in their presence Thirdly Saving and fundamentall graces may be lost in some degrees at least in respect of their operations As the strong Faith may be shaken with doubtings fervent love may be cooled assured hope may quail c. As we see in the examples of Job David Peter the Galatians and the Angel of the Church of Ephesus Rev. 2.4 and of Sardis Rev. 3.2 yea these graces may not only be shrewdly shaken but cast into a dead swoune in which they will appear neither to others nor to them that have them But yet all this is to be understood of their functions and operations which may decay in their degrees but as for the habits of these graces they never decay in Gods Children not so much as in their degrees but grow continually till they come to their full stature whence they are said to be Trees of righteousness of Gods own planting Psal. 1.3 Isa. 61.3 and Gods building Psal. 92.14 and Gods Children who grow till they come to perfect age Ephes. 4.13 14 15. and their graces are Fountains of living water which flow continually Isa. 58.11 Hence the path of the just is compared to the morning light c. Prov. 4.18 Object But did not David loose degrees of his grace when he committed adultery and murther and Peter when he denyed his Master Answ. There was a decay yea an utter surceasing of them for the time till they were renewed by repentance yet not in the habits and essence of their graces but only in their operations as the Sun ever shines in his full brightness though it s oft hid from our sight Yet we must not ascribe this permanency of their graces to any property or excellency which Gods Children have in themselves as if by their own strength they could withstand all tentations but it is to be ascribed to the power and promises of God to our union with Christ from whom we receive Spirituall nourishment and to the continuall gracious assistance of our good God who supports us against all the powers of Hell Object But by this Doctrine many will take occasion to become presumptuous and secure Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed yea Gods mercy redemption by Christ and all the promises of the Gospel For where the Apostle taught Rom. 3.7
and everlasting damnation Lastly consider that if we maintain the fight against it we shall be sure to obtain the victory and not only overcome the flesh but with it the world and the Devil and all the Enemies of our salvation Quest. What are the meanes whereby we may be enabled to overcome the flesh Answ. They are principally two First We must take unto us and put upon us the whole Armour of God The battell is against the Flesh and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen and cherish then wound mortifie fleshly corruptions Now this Armour is described Ephes. 6.13 c. And herein we must be sure not to put it on by piece-meal for death may enter by one place unarmed but we must be Armed Cap a pe at all points that all being covered none may be indangered 2. We must be perswaded not to trust in our own strength but in the power of Gods might nor in the weapons themselves which in themselves are too weak to bear the mighty blows of our Spirituall Enemies but in the promises of God which assure us of the victory and in his gracious assistance which we are daily to beg by prayer and by which alone we shall be enabled to get the victory Secondly We must carefully observe and put in practice divers Rules fit for this purpose Quest. What are those Rules Answ. They are of two sorts For they either tend to the weakning and subduing of the flesh or to the strengthening of the Spirit Quest. Which are those that tend to the weakening of the flesh Answ. They also are of two kinds As first that we withdraw and withhold from the Flesh all meanes whereby it may gather strength 2. That we use the contrary means whereby it may be weakened Quest. What is observable concerning the formâ—r Answ. It s the care of all that are to fight against potent Enemies to deal with them as the Philistines did with Sampson curiously to search wherein their chief strength lies and then to use all means to disable and deprive them of it which course must also be held by us in this conflict with the flesh For which end First We must not nourish and strengthen this our Enemy we must not feed our flesh with sinfull pleasures and carnall delights nor give it ease and contentment by glutting it with superfluities we must not pamper it with ease and delicacy with unlawfull sports or immoderate use of lawfull recreations c. for this would strengthen it against the Spirit Neither are we to nourish the flesh nor to leave it to its own liberty to cater for it self remembring that its far unfit to have the liberty of a Son or friend seeing its a base slave and bitter Enemy and if we give it the least liberty it will draw us from one degree to another till at last it bring us to all manner of licentiousness Secondly When the flesh would take its liberty whether we will or no we must forcibly restrain it otherwise it will wax proud and insolent foile the regenerate part and make it live in miserable bondage Hence Cyril saith Si carnem nutriatis ipsam frequenti molitie ac jugi deliciarum fluxu foveatis insolescet necessario adversus spiritum fortior illo efficitur It fares with the flesh and Spirit as with two mortall enemies in the field For he that by any means aids and strengthens the one doth thereby make way for the vanquishing of the other There are saith one two committed by God to thy custody a Nobleman and a Slave on this condition that thou shouldest feed the Slave like a Captive with bread and water and entertain the Nobleman with all provision befitting his dignity Object But what passages must we stop to keepe back provision from the flâ—sh Answ. The provision which we are to with-hold from it are all the meanes whereby it may be nourished and enabled to resist the Spirit and seeing the flesh is resident in all the parts and powers of our bodies and soules we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations and from our phansies all vain imaginations we must not entertain ungodly counsels pernicious errors and false Doctrines but cut them off when they are approaching and cast them out when they are entred And on the contrary we must furnish our minds in the regenerate part with holy thoughts and divine meditations with Religious counsels wholesome instructions and pure Doctrine out of Gods Word Col. 3.3 So must we keep our Consciences free from sin and purge them daily from dead works that they may serve the living God Heb. 9.14 endeavouring to keep them pure peaceable and tender we must keep or blot out of our memories the remembrance of sinful pleasures unless it be to repent of them ribald speeches profane jests injuries received with a purpose of revenge with all other lessons of impiety imprinted in them either by Satan the World or our own corruptions and engrave in them all holy lessons which have been taught us out of the Word We must preserve our hearts from all unlawfull lusts wicked desires unruly passions and ungodly affections especially from covetousness ambition and carnall pleasures and labour to have them fixed on spirituall and heavenly things and to have them wholly taken up and constantly possessed with sanctified affections and holy desires we must keep out from our appetite intemperance and all desires of excess and nourish in it temperance sobriety modesty and chastity We must keep our tongues from all corrupt communication 1 Pet. 5.8 9. our ears from ungodly discourses our eyes from wanton objects and lastly our bodies from sloth and idleness effeminate delicacy excessive sleep and all manner of sinfull pleasures and on the contrary entertain watchfulness sobriety c. and when being two full fed it begins to be wanton we must keep it under with fasting and painfull labour Quest. What principall sins be there which most strengthen the flesh which must especially be watched against Answ. First Ignorance of God and his will whereby the eyes of our understanding being hoodwinckt or blinded we may be easily misled into all by-paths of sin Secondly Infidelity which nourisheth the flesh in all impiety whilst neither believing Gods promises nor threatnings we neither care to please him nor fear to offend him Thirdly Security impenitency and hardness of heart which mightily confirms the flesh in all wickedness because hereby it goes on quietly in sin without all check or remorse and puts the evill day farre out of sight Fourthly Especially take heed of the love of the world and setting our affections on earthly things Jam. 5.5 1 Joh. 2.15 For this weakens the Spiriâ— and quencheth all good motions which would cross us in the fruition of this momentary vanities of honour riches and pleasures and roots out of our heart the love of
Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what